
7321 



The Training OF THE Church 



S.S.LAPPIN 




Class " 5X^3 21 

Book ."LBS 

Copyright 1^" 



COPYRIGHT DEPOSIT 



The training 

OF THE CHURCH 



By S. S. LAPPIN 

li 

A SERIES OF THIRTY-FIVE LESSONS 

DESIGNED TO AID THOSE WHO 

WOULD KNOW MORE, DO 

MORE AND BE MORE 

IN THE SERVICE OF 

JESUS CHRIST 




THE STANDARD PUBLISHING COMPANY 
CINCINNATI, O. 






COPYRIGHT, 1911, BY 
S. S. LAPPIN 



C^CI.A303181 



CONTENTS 



Lesson. Pagb. 

Author's Fobewoed 7 

Past I. Five Lessons on the Scriptures: 

The Bible — What It Is 9 

The Bible — What It Contains 13 

The Man in the Book 15 

The Man and the Book 21 

The Book in the World 24 

Part II. Five Lessons on Evidence: 

Faith and Evidence 30 

The Testimony of Competent Witnesses 33 

The Testimony of Authentic Records 37 

The Testimony of Consciousness 41 

The Testimony of Prophecy 44 

Part III. Five Lessons on the Constitution Of the Church: 

The Head of the Church. . . : 49 

The Seat of Authority in the Church 51 

The Unity and Harmony of the Church 54 

The Christian Congregation 56 

Organization for Work 60 

Part IV. Five Lessons on Church History: 

The Period of Beginnings : 64 

The Period of Persecution 68 

The Falling Away 71 

The Reformation 74 

The Restoration 78 

Part V. Five Lessons on Christian Leadership: 

The Christian Enterprise 84 

Christian Leadership 86 

Training for Christian Leadership 89 

Avenues of Christian Service 90 

Agencies of Christian Service 93 

6 



6 CONTENTS 

Part VI. Five Lessons on Chbistian Service: 

A Kingdom of Servants 96 

The Ministry of Apostles 100 

The Ministry of Elders 104 

The Ministry of Deacons 107 

The Ministry of Disciples 110 

Part VII. Five Lessons on Methods of Administration: 

The Ministry of the Word 114 

Shepherding the Flock 117 

How to Deal with the Erring 121 

The Administration of the Ordinances 124 

Financing the Enterprise 128 

Test Questions and Answers 132 



AUTHOR'S FOREWORD 



Christianity is the greatest treasure of our race. But it is being 
misrepresented by its friends. The church should be a radiant army 
of crusaders carrying a glad message and a ready service to all the 
untaught and destitute. The world is waiting for the conquest; the 
means, the men and the message are all at hand. Why does not the 
work go forward at a faster rate? The plain fact is, we have not 
gripped the facts of our faith, nor let them grip us very firmly as yet. 
Many churches are but nominally Christian, and many church-members 
are in no sense "disciples" — learners — in the school of Christ. 

This little hand-book has been prepared for use by those who see 
the situation as it is, who feel the distress of it, and who are seeking a 
remedy for it. The title, "The Training of the Church," suggests pre- 
cisely what the author and publishers desire it to assist in doing. 

It is hoped that whole churches, under direction of competent lead- 
ers and teachers, will take up these studies together. It will not be 
enough for the preacher to discourse upon the topics treated, though 
this will be a helpful accompaniment of the course. These matters 
must be studied by the people for themselves, and so studied as to be 
retained in their minds as a part of the intellectual and spiritual pos- 
session of the individual. The whole church needs it. It is as im- 
portant that the people know their duties and obligations as that 
those chosen to serve in special capacity know theirs. 

There are thirty-five lessons in the course — enough for about nine 
months' study. Classes should meet once a week. Drills should be 
frequent. Public recognition services should be held when the course 
has been completed, and certificates granted to all who have done 
creditable work in the class. 

The author acknowledges his indebtedness to many men and many 
books. All he has here presented came from others, and, with grati- 
tude to God for the fellowship in study and service he is permitted to 
enjoy, he passes this bit of work along, claiming only the arrangement 
as his own. S. S. Lappix. 

Cincinnati, O. 



THE TRAINING OF 
THE CHURCH 



PART I. 

FIVE LESSONS ON THE SCRIPTURES 



Lesson I. The Blble-What It Is. 

Lesson II. The Bible— What It Contains. 

Lesson III. The Man in the Book. 

Lesson IV. The Man and the Book. 

Lesson V. The Book in the World. 



LESSON L THE BIBLE— WHAT IT IS 

The Bible is a collection of writings more or less ancient. It is 
regarded as sacred by many millions of the earth's most enlightened 
inhabitants. The tracts or pamphlets of which the Book is made up 
are from persons of every station of life and of every degree of culture. 
They touch life at every point — cheer for the discouraged, hope for 
the downtrodden, comfort for the sorrowing, succor for the tempted, 
promises of blessing for the poor, admonition for the rich, ideals for 
the righteous, condemnation for the wicked and examples for us all. 

The marvel of the Book is that, though it is the work of many 
minds, working in lands widely separated and at times remote from 
each other, the work, as a whole, is symmetrical and complete. Book 
answers to book, part harmonizes with part, so that no careful reader 
can escape the impression that one mind runs through it all. 

This collection of ancient manuscripts has won for itself the name 
Bible, or ''The Book." It is no ordinary volume that, in a world full 
of books, is able to hold first place through centuries of intellectual 
progress. Its claims are worthy of consideration. 

I. The Bible is a History. As a story, it is continuous, and not 
disconnected or difficult of comprehension, as might be expected pf 

9 



10 THE TRAINING OF THE CHURCH 

such a collection of records. He who reads for the story alone will 
find it sustained and interesting, with all that is needed in the way 
01 movement and climax. 

1. It is a history of creation. Far the larger part of the time 
covered by the Biblical record is compassed in the first eleven chapters 
of Genesis. From the call of Abraham to our own day is a compara- 
tively recent record. In the first part of Genesis is an account of the 
origin of our planet and of the forms of life it supports. A competent 
scientist, being asked what he thought of this account, replied: *1 
doubt if it would be possible, even to-day, to write a better one in 
the same number of words." And yet this account is ages old and 
prepared for a race in its infancy.* 

2. It is a history of God's dealings with his chosen people. In it 
the development of the fundamentals of our civilization can be traced. 

(1) First there is a chosen man — Abraham; then a chosen family 
— that of Jacob or Israel; then a chosen nation — the Hebrews. The 
Mosaic code of the Hebrews is the basis of our jurisprudence to-day. 
Then the kingdom of Israel falls into decay, but a chosen tribe — 
Judah — is marked for issue; in that tribe a family — that of David — 
is indicated, and from that family comes a chosen man — Jesus Christ. 

(2) The first mention of a fraternal tie is between Cain and Abel, 
sons of a common parentage (Gen. 4:8). In Abraham's time the 
brotherhood idea has dvanced, for Lot, his nephew, is regarded as a 
brother (Gen. 13: 8). In Moses' day all Hebrews were brethren (Ex. 
2: 11). At the end of the Mosaic dispensation One appeared who made 
of one hlood all the nations, thus establishing universal kinship obli- 
gation, which is our best idea of fraternal relation. 

(3) In the Old Testament three classes of leaders are over the 
people. They are the prophets who teach, the priests who intercede 
and the kings who rule. These really make the history of the Hebrew 
people. All of them seem to pass away before the final page is written, 
but the things they supplied to the people are finally supplied again 
in One who can be regarded as prophet, priest and king — teacher, 
intercessor and ruler of all who accept him. This is the heart of all 
religion. 

3. It is a history of the plan of salvation. The transgression by 
which man fell from his first estate had scarcely been committed when 
plans for restoration were begun. The entire Old Testament is instinct 
v/ith beckonings, wooings and promises. In all his hours of darkness, 
a brighter dawn is ever kept in prospect. In his farther wanderings 
he is not allowed to forget that a ''land of promise" is ahead. The 
last page of the Old Testament gives definite assurance that "the Sun 
of righteousness shall rise with healing in his wings," and that 
**Elias" will come to herald His advent (Mai. 4: 1-6). 

The first pages of the New Testament tell of One whose lineage is 
traceable to the house of David, the tribe of Judah and the seed of 
Abraham, and who was introduced by an austere prophet of the wilder- 
ness like Elijah of old. 



*A book entitled "Creation ; or, The Bible Cosmogony in the Light of Modern 
Science," by Prof. Arnold Guyot, LL.D. (Scribners', 1884), is strongly recom- 
mended to those desiring to pursue this subject further. 



THE TRAINING OF THE CHURCH 11 

This remarkable personage teaches and performs many wonderful 
works. The multitudes attracted by his works are charmed by his 
words. Jewish antagonism is stirred. He is seized by his enemies, 
convicted on false testimony and crucified. On the third day the 
tomb, in which his body was laid, is found empty. After this he 
appeared to his disciples repeatedly, giving special evidences to those 
of the chosen twelve. He bids them go and tell all men that he is the 
Son of God who died to save from sin. Having thus completed his 
mission, he ascended to heaven. Four Gospel records tell of this. 
Fifty days after the crucifixion and ten days after the ascension, on 
the day of Pentecost, the apostles began their labors. The Book of 
Acts is a partial record of what they did. Churches were established 
in all provinces of the Roman Empire and grew rapidly, the facts 
concerning Jesus being well established by apostolic testimony and the 
congregations nourished by apostolic care. The Epistles contain such 
instruction as was needful "for correction, for reproof, and instruction 
in righteousness.'' 

The Revelation granted to John in Patmos is a panoramic vision of 
what was then, and is still, much of it, 'perhaps, unfulfilled. This book 
is a fit closing for the Bible. The tree and the garden lost by trans- 
gression in Genesis are here restored, and the relationship of man to 
God is here renewed. 

Of all histories ever written, that contained in the Bible is most 
important to mankind, and, intelligently read, no other can approach 
it in genuine, living interest. 

II. The Bible is a Literature. 

1. The Historical. As literature it is mostly historical in form. Its 
merit as historic narrative is noticeable. No needless words are used. 
Superfluities of style are avoided. Various positions of the Bible are 
in agreement with each other. Yet there are enough apparent dis- 
crepancies to demonstrate that the writers, even when contempora- 
neous, could not have been in collusion. 

2. The Didactic. The didactical element is never wanting in the 
Bible. Much of the book is designed primarily for instruction, as 
Proverbs and Ecclesiastes in the Old Testament and much of the 
Gospels and Epistles in the New. The aim is to present to the human 
mind thaf which in the end will produce a perfected life. 

3. The Devotional. The devotional element is greater than either 
the historical or the didactical. Devotion to the true God is the aim 
of both history and teaching as found in the Bible. The volume is 
full of divinity, but some parts are purely devotional, as many of the 
Psalms and much of Isaiah and other prophetical books. 

III. The Bible is a Revelation. When we have said that the Bible 
is a history and a literature, the greater part of the truth remains 
yet to be told. The modern form of unbelief that would stop there 
would bring the book to a human level. It is a revelation that the 
Bible stands supreme among books.* 

1. It is primary. It shows how God has been speaking to man 



*"The Bible and Other Ancient Literature in the Nineteenth Century," by 
L. T. Townsend (Chautauoua Press, 1889), is a little book that should be 
studied by every religious teacher and student of the Scriptures. 



12 THE TRAINING OF THE CHURCH 

from the beginning. It tells of the simple worship carried on at an 
altar of earth in far-off days. It records the struggle of God's love 
and care to impress itself on an infant race. Its language is simple, 
even when dealing with deepest truth. 

2. It is progressive. As the needs of man vary, and as his capacity 
develops, the primary method gives place to more mature revelations. 
The message is ever suited to the man and his nature so that it could 
truly be said that '*God, having of old time spoken unto the fathers 
in the prophets by divers portions and in divers manners, hath at the 
end of these days spoken unto us in his Son, whom he appointed 
heir of all things, through whom also he made the worlds.'' 

The oral word and the midnight vision give place to the written 
record. The Word is made flesh, and the message of the incarnation 
is incorporated into a volume, only to be made flesh again in deeds 
of loving service as mankind is inspired by it. The altar of unhewn 
stone gives place to the tabernacle, the tabernacle to the temple and 
the temple to the church. 

3. It is perfect. This is not to vouch that each letter, syllable or 
punctuation mark has been formed or placed by divine direction. No 
claim need be made for the Bible that the Bible does not make for 
itself. **Every scripture inspired of God is also profitable for teaching, 
for reproof, for correction, for instruction which is in righteousness: 
that the man of God may be complete, furnished completely unto every 
good work." For the purpose it is designed to serve, the Bible is a 
perfect revelation. Thus a tool, an instrument or a machine may 
serve the purpose of its being perfectly, and yet not be suited to other 
uses. Beginning with simplest ideas of the Creator, it leads out of 
the shadowy past and to a full blaze of glory, in which is One who 
bears in himself *'all the fulness of the Godhead bodily." 'The law of 
the Lord is perfect, converting the soul," or turning man to God. 

Subjects for Discussion 

1. Consider the Book of Ruth as a classic bit of literature. 

2. Read David's lament over Saul and Jonathan and note its poetic 
quality (2 Sam. 1: 19-27). 

3. Read Paul's Epistle to Philemon as a brief treatise on human 
responsibility under the gospel, sent by a slave that was being re- 
turned to his master. 

4. Read Prov. 1: 7-19; Prov. 3: 1-4; Prov. 6: 6-11; Prov. 15: 1; Prov. 
15: 16-20; Prov. 31: 10-31, as examples of the wisdom literature of the 
Bible. 

5. Read the following as examples of Biblical forms of literature: 
Sampson's riddle — Judg. 13: 5-14; Jotham's parable — Judg. 9: 1-21; 
Nathan's parable — 2 Sam. 12:1-6. Also some forceful similes: Prov. 
11: 22; Hag. 1: 6; 1 Cor. 13: 1; Jude 12. 13. 

6. Discuss: How is the Bible inspired? (Inspired=:breathed into.) 
(1) Are its writers inspired, or (2) is the story it tells and the plan 
it reveals inspired? 

7. Considered as a "schoolmaster" (Gal. 3: 24), what benefits has 
the race had from the Old Testament Scriptures? (The schoolmaster 
here spoken of was one who accompanied pupils to school.) 



THE TRAINING OF THE CHURCH 13 



LESSON II. THE BIBLE-WHAT IT CONTAINS 

We have given some attention to the nature of the Book; we now 
come to a consideration of its contents. 

The books or writings of the Old Testament were collected by Ezra 
the scribe, and, with the exception of Nehemiah and Malachi, which 
were written later, put in their present form about 457 B. C. 

The books of the New Testament were assembled and a list of them 
published as early as 397, when the Council of Carthage convened. 

The Scriptures were divided into chapters by Cardinal Hugo, in 
1250. The division into verses was made some three centuries later. 
Though of great service in study, the chapter and verse divisions are 
often arbitrary and unfortunate. 

The contents of the Bible may be studied 

I. As TO Continuity of Theme. The Old Testament begins with 
the earliest facts concerning the world and its inhabitants and ends 
with the promise of a renewed world. The line it follows is con- 
tinuous, and proceeds through a chosen man, a chosen family and a 
chosen nation, giving such history, prophecy and poetry as are es- 
sential to the setting of the message conveyed. 

The New Testament begins with a person — Jesus Christ — presenting 
him and his gospel 

1. As a record of facts, in Matthew, Mark, Luke and John. 

2. As a proclamation sounded forth, in the Book of Acts. 

3. As a force renewing society, in the epistolary writings, and 

4. As a plan of redemption triumphant in fullness of time, in 
the Book of Revelation. 

We should view the contents of the Bible 
II. As TO THE Arrangement of Its Books. 

1. The books of the Old Testament fall naturally into five divisions, 
as follows: 

Law 5 books 

History 12 " 

Poetry 5 " 

Major Prophets 5 " 

Minor Prophets 12 " 

(1) The five books of the Law, also called the Pentateuch, or the 
books of Moses, are Genesis, Exodus, Leviticus, Numbers, Deuteronomy. 

(2) The twelve books of history are Joshua, Judges, Ruth, 1 
Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, 
Nehemiah, Esther. 

(3) The five poetical books are Job, Psalms, Proverbs, Ecclesiastes, 
Song of Solomon. 

(4) The writings of the Major Prophets are Isaiah, Jeremiah, Lam- 
entations, Ezekiel, Daniel. 

(5) The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, 
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. 

The books of the New Testament are also separated into five 
groups; these are: 



14 THE TRAINING OF THE CHURCH 

Biography 4 books 

History 1 ** 

Special letters 14 

General letters 7 " 

Prophecy 1 " 

(1) The biographical books are Matthew, Mark, Luke and John. 
They give brief and incomplete biographies of Jesus. 

(2) The historical book is Acts. It covers the period of the apos- 
tolic labors, and tells of their success in proclaiming the gospel and in 
planting churches. 

(3) The Special Letters are Romans, 1 Corinthians, 2 Corinthians, 
Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thes- 
salonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews. These 
are letters to churches and individuals, setting forth principles of the 
Christian doctrine and life. 

(4) The General Letters are James, 1 Peter, 2 Peter, 1 John, 2 
John, 3 John and Jude. They are letters add-ressed to no one in par- 
ticular, but treating subjects that are of general interest. 

(5) The Book of Revelation is called "The Revelation.'* It is a 
series of panoramic visions shown to the apostle John when in exile 
on the island of Patmos, and recorded by him at divine direction. 

It will be profitable to consider the contents of the Bible: 
III. As TO Harmony of Parts. 

1. The Old Testament and the New are harmonious with each other. 
(1) Prophecies of the Old are fulfilled in the New. 

Prophecy. Fulfillment. 

Mic. 5: 2. Matt. 2: 1-6. 

Isa. 53: 7. John 19: 1-9. 

Isa. 53: 12. Luke 23: 33. 

Isa. 53: 9. Matt. 27: 57-60. 

(20 Events of the Old are pointed out in the New; as examples: 
Matt. 12: 3, 4; Matt. 12: 39, 40; Matt. 24: 37-39; 1 Cor. 10: 1-4; Heb. 
11: 32-39. 

(3) Characters portrayed are types of others in the New. Matt. 
11: 13, 14; Acts 7: 37-40; Heb. 7: 15, 16, 17. 

(4) Teachers and writers of the Old are honored in the New. Luke 
4: 16-20; Acts 1: 16; Acts 8: 35; Acts 28: 23. 

2. The institutions harmonize and support each other. 

(1) The altar, at first a rude affair (Ex. 20: 24), persists in the 
tabernacle (Ex. 27: 1-8), in the temple (2 Chron. 4: 1-6) and in the 
church (Heb. 13: 10-13). 

(2) Sacrifice, beginning in earliest time (Gen. 4: 3, 4), is a con- 
stant requirement even down to the present time (Rom. 12: 1). 

(3) Intercession by priests, beginning under Moses (Ex. 28: 1), 
continues to our own day (Heb. 8: 1, 2). 

(4) New Testament teachings are foreshadowed in the Old. 

3. The central theme. Through all the Book runs what some have 
called "the red thread of purpose." From the record of a first disobe- 
dience, the evident aim of the whole Book is to reveal a plan by which 



THE TRAINING OF THE CHURCH lo 

mankind may be redeemed from sin and restored to a state of holiness, 
or wholeness. By disciplines, teachings and by forgiveness, God has 
sought to win man to himself. His tender and eloquent appeals are 
frequent. His final appeal is Jesus Christ. Toward him all the Old 
Testament leads on; back to him all the New distinctly points. Truly 
he is the one who, in the Scriptures, is "all in all." Recognize him 
as the center of revelation, and the Book becomes plain as a diagram; 
miss him or leave him out, and it ii a hopeless tangle of mystery. 

Subjects for Discussion 

1. Drill in naming the books of the Bible. 

2. Drill in locating passages in the Bible; the first to find, rising; 
then the second, then the, third, etc. 

3. What book of the Bible is most interesting to you? What book 
of the New Testament? What one of the four Gospels recorded? 

4. Make an argument for the inspiration of the Scriptures from 
the wonderful harmony of parts. 

5. Question for debate: ''Resolved, That the teachings of the Bible 
are of greater worth to mankind than are the teachings of science." 
(Take care not to convey the idea that one is opposed to the other, 
but labor to show the relation existing between them.) 

6. Let each one give the best reason he can think of for holding to 
the Book. 

LESSON III. THE MAN IN THE BOOK 

Life is the one thing of perennial interest to mankind. The 
tenderest sentiments of the heart are awakened by the coming and 
going of human life. Every precious memory has a person as its 
center. Each hallowed spot was once the setting of a life we loved. 
The books we value most are those that reveal to us lives true and 
beautiful. The study of a period of history or a portion of the earth's 
surface is significant, and interesting only as we know its people. 
The instinctive question of one who gazes for the first time upon our 
neighboring planets is, **Are these bodies inhabited — is there conscious 
life there?" 

So, when we have studied the Bible as to its origin, character and 
contents, there remains yet the vitalizing topic of it all, the central 
character — the man in the Book. The present lesson is meant to give 
in perspective the relative relation of Jesus Christ to other characters 
of the Book, and to its purposes. It aims to furnish for the student 
a single landmark from which to run out his lines of research into 
the fields of revelation. 

I. Jesus and the Documents of the Bible. 

1. The arrangement. It is not necessary to claim divine guidance 
for those instrumental in arranging the various portions of the sacred 
Scriptures as they appear in our present-day Bible. The catalogue of 
books, as it stands to-day, was the result of growth and development 
rather than of definite design on the part of any person or persons, yet 
the place occupied by the records of our Lord's life is too significant 
to be passed without remark. 



16 



THE TRAINING OF THE CHURCH 



As referred to by Jesus (Luke 24: 48), the Old Testament is divided 
into three parts — Law, Prophets and Psalms. The Christian writings, 
those belonging to the new dispensation, fall roughly into a threefold 
classification — History, Epistles and Revelation. Midway between these 
are the four biographies of Jesus, belonging to the old ic point of 
time, but written under the new dispensation. Thus the central illu- 
mination of this illuminating volume is the record of one life. 










(pVp/l 



H' K 




THE GOLDEN LAMPSTAND. 

The golden lampstand of the Jewish Tabernacle is regarded as a 
type of the word of God which gives light by the Spirit of God. The 
lampstand with its seven lamps may well illustrate the position of the 
Gospel records in the canon, there being three lesser lights on the left 
for Law, Prophets and Psalms, and three on the right for History, 
Epistles and Revelation, with a larger central flame for the biographies 
of our Lord. 

2. The su'bject-matter. The earliest chapters of the first written 



THE TRAINING OF THE CHURCH 17 

books of the Bible have distinct intimations and promises that point 
unmistakably to the life revealed in the Gospels. (See Gen. 3: 15; 
4: 3, 4; 49: 9, 10.) There is scarcely a book of the thirty-nine in the 
Old Testament that does not add its cheering ray in promise of the 
Sun of righteousness that is to rise. In some, as Isaiah, and several 
of the Minor Prophets, the burden of prophetic expression seethes and 
swells like a torrent half restrained. The New Testament books have 
but one topic, ''Christ, and Him Crucified;" all else contained in them 
— history, doctrine, promise and prediction — is dependent for value 
upon its relation to him and what he said. 

3. The impression made. It is hard for those who have known the 
Bible from times of earliest memory to realize how it would be re- 
ceived by an adult mind perusing it for the first time. Would such 
an one be satisfied with the Old Testament alone? Would he not 
rather feel his heart hungering, as did the Jews when the Christian 
era began, for Him of whom Moses and the prophets did write? Would 
not the Gospels meet this need? Would not the Acts reveal the "way" 
for his feet? Would not the New Testament entire supply all things 
necessary that the man of God might be complete, "furnished com- 
pletely unto every good work"? It is little less than marvelous that 
a collection from different authors in different lands, covering sixteen 
hundred years, should impress the human mind as a single work and 
make uniform impression on all minds. Is it not clear that one mind 
used many agents to convey the truth about one person? 

II. Jesus and the Doctrines of the Bible. There are but a few 
great fundamental doctrines in the Bible. These are designed to meet 
the few fundamental needs of human nature in this present world. 
If we consider the needs, we shall then be better able to see how 
Christ supplies them in the teaching of the Book. 

1. Man needs to know God. The heart-cry of the race found ex- 
pression from the lips of Philip when he said, "Show us the Father, 
and it sufliceth us" (John 14: 8). That this was a real need, and not 
a fancy, appears from the words of Jesus, "And this is life eternal, 
that they should know thee, the only true God" (John 17: 3). 

To supply this need, God must be revealed. Already he had made 
himself known as a God who is — "I am" (Ex. 3: 14); later as a God 
who guides (Ex. 13: 21, 22), and later still as a God who provides 
(Ex. 17: 6). But there is need of a closer relation. It is not enough 
for a son to know that his father lives, counsels and provides. He 
may be aware of all this, and not be much profited by it; there must 
be friendship, companionship, mutual love. Such, also, is man's need 
of a heavenly parent. In Jesus' personal life God is revealed as fully 
as it is possible for him to be revealed to human nature. Jesus an- 
swered Philip's request with: "He that hath seen me hath seen the 
Father; how sayest thou. Show us the Father?" and the passage already 
quoted in part (John 17: 3), "And this is life eternal, that they should 
know thee, the only true God," concludes with, "and Mm whom thou 
didst send, even Jesus Christ.'' 

2. Man needs redemption from sin. He is a prodigal perishing 
with hunger in a far country — eating the bitter herbs of exile among 
the enemies of his Father. The godliness is marred, the garments 

. (2) 



18 



THE TRAINING OF THE CHURCH 



of righteousness are in tatters, self-respect is gone. Man is at variance 
with God, and no sort of salvation will suffice unless it restore the lost 
relationship. Atonement must be made — an at-one-ment that will rec- 
oncile man to God. This, Jesus provides, for ''as many as received 
him, to them gave he the right to become children of God, even to 
them that believe on his name" (John 1: 12). All theorizing as to 
how this was done is out of place. Here the fact is stated, and our 
hearts should throb with gratitude that we have "received the spirit 
of adoption, whereby we cry Abba, Father," and that we are thus made 
''heirs of God and joint-heirs with Jesus Christ" (Rom. 8: 14-17). 

In the Old Testament we see many offerings for sin and many 
pathetic gropings after the unseen hand, but in Jesus the deed is 
wrought out to completion, and man is restored to God, bought with 
a price, and made joint-heir with Jesus Christ. 

3. Man needs discipline — training. We are told concerning the 
Israelites and their wanderings that "these things happened unto them 
for examples," and that "they are recorded for our admonition." But, 
after the chidings and chastenings of fifteen hundred years, how 
derelict still is the chosen people of God. And they are the best of 
many, many nations. Evidently, a program to save man must be 
different from this in its elemental makeup. Jesus proposed to rule 
those who come to him on principles hitherto untried. Note the fol- 
lowing contrasts set forth in his early declarations: 



THE OLD WAY. 
Thou Shalt not kill. 

Thou Shalt not commit adultery. 

Thou Shalt not forswear thyself. 



An eye for an eye and a tooth for 
a tooth. 

Thou Shalt love thy neighbor and 
hate thy enemy. 

When, therefore, thou doest alms, 
sound not a trumpet before thee as 
the hypocrites do in the synagogues. 

And when ye pray, ye shall not be 
as the hypocrites are, for they love 
to stand and pray in the synagogues 
and in the corners of the streets. 

When ye fast, be not as the hypo- 
crite, of a sad countenance. 

Lay not up for yourself treasures 
upon the earth. 

Be not anxious for your life. . . . 
After all these things do the Gen- 
tiles seek. 

Broad is the way that leadeth to 
destruction, and many there be that 
enter in thereby. 

Not every one that saith unto me, 
Lord, shall enter into the kingdom of 
heaven. 



THE NEW WAY. 

Thou Shalt not be angry with thy 
brother. 

Thou shalt not harbor an impure 
thought. 

Swear not at all . . . let your 
speech be yea, yea, and nay, nay : 
whatsoever is more than these is of 
the evil one. 

Resist not him that is evil : who- 
soever smiteth thee on the right cheek 
turn to him the other also. 

Love your enemies, and pray for 
them that persecute you. 

When thou doest alms let not ithy 
left hand know w^hat thy right hand 
doeth. 

But thou, when thou prayest, enter 
into the inner chamber, and, having 
shut the door, pray to thy Father who 
is in secret. 

But thou, when thou fastest, anoint 
thy head and wash thy face, that thou 
be not seen of men to fast. 

Lay up for yourself treasures in 
heaven. 

But seek ye first the kingdom of 
God and his righteousness. 

Narrow is the gate and straitened 
the way that leadeth unto life, and 
few there be that find it. 

But he that doeth the will of my 
Father who Is in heaven (he shall 
enter in). 



THE TRAINING OF THE CHURCH 19 

The list could be extended indefinitely. Revolutionary as these 
teachings seem to be, Jesus lived them literally, and though by so 
doing he lost his life, it was only to find it anew, and Christendom 
is the result. No other ruler, nor all rulers and teachers combined, 
has produced any program for human control and development . that 
is even similar to this in kind, not to mention in the success it has* 
attained. 

III. Jesus and- the Characters of the Bible. Every great event 
is directly related to some great personality. In every important 
period of history there is an individual who towers above his fellows. 
In an epoch of many periods one will overtop the rest, and in that 
one is the man who gives significance to the rest of the epoch. The 
national life of a people has its zenith of prosperity and power, and 
always at this point stands an individual, the pride of his nation. 
There will be a climax in the history of our planet; it will come when 
King Jesus shall reign supreme on land and sea. Every state, nation 
and race has its honored sons. One among them all, and only one, 
has been called "the Son of man;" in Him is revealed the "desire of 
nations," and "unto him shall the obedience of the peoples be." 

The Bible roll of honorables is a long one, and illustrious: Abraham 
— honored as "father of the faithful" by three great religions; Moses 
— the lawgiver, and upon whose life labors rests the jurisprudence 
of civilization; Samuel — the judge and ruler of his people; Elijah — 
the austere prophet who feared not the face of man; David — the sweet 
singer of Israel; Isaiah — the suffering servant who prefigured the 
Master's mission; Ezekiel — the lone prophet of exile; and Daniel — 
the captive in whom there was no guile. Coming, then, to the New 
Testament, we have Peter — first to proclaim the gospel; James — the 
wise leader at Jerusalem; and John — youngest of the apostolic group, 
first in the affections of the Lord, and last to leave the scene of 
earthly service. Then Paul and the illustrious group about him, 
they truly great, but ranking lesser in contrast with him. These are 
but a few of the more notable ones. Truly these are the world's most 
renowned men. 

But in their midst is One, to use a prophetic phrase, "like unto 
the Son of man." One whom we do not think of naming with the 
rest. Divine in wisdom, power and love, though human in physical 
form and earthly relationships, with one hand He brings Deity into 
the circle of human perception, and with the other anoints the eyes of 
man so that he may look and live. His personality has never been 
explained and accounted for, and never will be by finite mind. The 
world's greatest theologian exclaimed: 

"And without controversy great is the mystery of godliness ; 
He who was manifested in the flesh, 
Justified in the spirit, 
Seen of angels, 
Preached among the nations, 
Believed on in the world, 

Received up in glory" (1 Tim. 3:16). 

The apostle of love, most intimate with the Lord, failed utterly to 
fathom his personality, and could only say of him: 



20 THE TRAINING OF THE CHURCH 

''That which was from the beginning, that w^ich we have heard, that which 
we have seen with our eyes, that which we beheld, and our hands handled, con- 
cerning the Word of life (and the life was manifested, and we have seen, and 
bear witness, and declare unto you the life, the eternal life, which was with the 
Father, and was manifested unto us)" (1 John 1:1, 2). 

Even the world's greatest warrior, used as he was to violence and 
carnage, in the enforced retirement of his later years fell to con* 
templating Jesus Christ, and, among other splendid tributes paid him, 
said: 

I know men, and I tell you that Jesus Christ is not a man. Superficial 
minds see a resemblance between Christ and the founders of empires and the 
gods of other religions. That resemblance does not exist. There is between 
Christianity and whatever other religion the distance of infinity. . . . Alexander, 
Caesar, Charlemagne and myself founded empires. But upon what did we rest 
the creations of our genius? Upon force. Jesus Christ alone founded his em- 
pire upon love ; and at this hour millions of men would die for him. — From an 
address hy Napoleon. 

But we are not dependent upon the opinions of great men for our 
estimate of Jesus in comparison with others. The distance between 
him and whoever else we consider is evident to any thoughtful mind. 
As seen among the great ones of sacred history, his excellence appears: 

1. In the precedence accorded Him hy all others. 

(1) The prophecies, types and observances of the Old Testament 
forecast his coming, scarcely a teacher or writer of them all failing 
to bear testimony. 

(2) Moses and Elijah, representatives of law and prophecy, appear 
on the mount discussing with him ''his decease, which he was about 
to accomplish at Jerusalem.'' 

(3) John the Baptist, the greatest of them all, said, ''He must in- 
crease, but I must decrease.'' 

T4) Paul's message, though he could have taught men ''with ex- 
cellence of speech or of wisdom, proclaiming . . . the testimony of 
God," was "Jesus Christ and him crucified" (1 Cor. 1: 1, 2). 

(5) John, having seen somewhat of the glories of the world to 
come, was content to be assured and to assure others that "we shall 
be like him, for we shall see him as he is." 

2. In the nature of His personality. Never once do his associates 
include him in a catalogue or class with themselves, or with any other 
man. No man can read the records of his life pl*eserved to us, and 
then say "Jesus Christ and Saint Paul," or ''Jesus Christ and Julius 
Caesar," or "Jesus Christ and George Washington." There are simi- 
larities, but they are borrowed — they are the similarities of the tea- 
kettle to the locomotive, of the electric motor to the central dynamo, 
of the candle to the noonday sun. Jesus himself never once placed 
himself by word or inference on a level with humanity. His particular 
relation to God is everywhere maintained. The disciple's prayer be- 
gins "Our Father," but his own uses the simple word "Father." 

3. In the extent of His influence. Others shine as lights in an era 
or period. Their influence rises to a climax and then declines to the 
end. His has grown steadily from the first and was never so great as 
to-day. All ages are his, and all nationalities hear the story of his 
sacrifice with sentiments of tender compassion, responding with 



THE TRAINING OF THE CHURCH 21 

changed lives. Only the vain and thoughtless speak lightly of him, 
and even these, as well as the most debased, revere his name, once 
the exterior crust is pierced. It seems assured, judging even from 
what has already been accomplished under the handicap of division 
and erroneous teaching, that Christianity will overspread the earth. 
Its power of extension and reproduction is the marvel of the race. 

**0f the angels he saith, 

Who maketh his angels winds, 

And his ministers a flame of fire : 
but of the Son he saith, 

Thy throne, O God, is for ever and ever ; 

And the sceptre of uprightness is the sceptre of thy kingdom. 

Thou hast loved righteousness, and hated iniquity ; 

Therefore God, thy God, hath anointed thee 

With the oil of gladness above thy fellows" (Heb. 2:7-9). 

"But we behold him who hath been made a little lower than the angels, evew 
Jesus, because of the suffering of death crowned with glory and honor, that by 
the grace of God he should taste of death for every man. For it became him, 
for whom are all things, and through whom are all things, in bringing many 
sons unto glory to make the author of their salvation perfect through sufferings" 
(Heb. 2:9, 10). 

Subjects for Discussion 

1. Using the golden lampstand as a type, what position do the va- 
rious parts of Scripture bear to the biographies of Jesus? 

2. What various means are used in the Old Testament to fore- 
shadow the coming One? 

3. Name some Old Testament characters who stand as types of the 
Saviour. 

4. What does Paul mean by ''Christ and him crucified," as applied 
to his preaching? 

5. In what essentials does Jesus Christ differ from all other indi- 
viduals known on earth? 

6. What does it signify to confess that "Jesus is the Christ, the 
Son of God"? Why is this made the essential and central point of 
Christian doctrine? 



LESSON IV. THE MAN AND THE BOOK 

In new countries government surveys are made and landmarks 
set, so that any controversy that may arise over boundary-lines can be 
effectually settled. The human mind needs something that can be 
safely "tied to." Not having a "sure word of prophecy," or some 
place of anchorage for the soul, disintegration is sure to result. No 
better evidence of this can be desired than the state of human society 
in countries where Christ and his gospel are not known, or where he 
has been supplanted by the Pope with his priesthood and image wor- 
ship. The New Testament reveals a single creed; that creed has a 
single object of faith; that one object of faith is a person — Jesus 
Christ. He is our beginning-point religiously. 

Those who would become Christians, or followers of Christ, in 
New Testament times, confessed that "Jesus is the Christ, the Son of 
God." On this "good confession," as upon a ledge of rock, our Lord 
asserted that he would build his church. Paul said, "Other foundation 



22 THE TRAINING OF THE CHURCH 

can no man lay than that which is laid, which is Jesus Christ" (1 
Cor. 3: 11), so on this one fact of revelation all essential Christian 
doctrine rests. From this well-assured, oft-confessed and eternally 
fixed point of survey, all necessary lines of investigation can be 
thrown out. 

From here we will start in our investigation of the Old Testament 
Scriptures. There are many angles from which these writings may 
be viewed, but, for those who accept Jesus as the Son of God, the most 
conclusive is to note carefully the value placed upon them by him in 
his teaching. It will, of course, be remembered that Jesus had only 
the Old Testament or Jewish Scriptures, but the Old Testament of his 
day was the same as it is now, hence his testimony concerning it will 
be invaluable. As for the New Testament, it, too, is to be weighed 
and valued by its relation to him, but the processes differ. The Old 
we view through Christ, while the New becomes to us an instrument 
through which we view Christ. The result, in each case, is the same. 
While the firm grasp of the Old Testament we get at the feet of the 
great Teacher helps us to better appreciate its value, the clear view 
of the Teacher himself afforded through the New is proof of its ac- 
curacy and reliability. This point is illustrated in the present lesson: 
our study considers Christ in relation to the Jewish Scriptures, but 
our source of information on the rubject is the Christian Scriptures, 
so that the two keep even pace in our confidence as we proceed, Jesus 
Christ being the illuminant of both. 

To proceed, we will consider: 

I. Jesus and the Authority of the Jewish Scriptures. 

1. Early in his ministry our Lord took care to avoid being repre- 
sented as in any way antagonistic to the Scriptures ('Matt. 5: 17, 18). 

2. The Old Testament was the witness most frequently cited hy 
Mm to establish his identity (Matt. 27: 42; Mark 14: 29; Luke 4: 21; 
24: 44; John 5: 39; 7: 42). 

3. The Scriptures were referred to by him, as an infallible source 
of appeal (John 10: 34-36). In this passage the Greek verb, translated 
*'brokeh," signifies to disintegrate or dissolve. Whatever elements 
of strength the Old Testament then had it still has, save that, as a 
law of life, it has been displaced by the gospel. Its prophecies, even 
though fulfilled, would be stronger to-day, on this very account, than 
they were then. 

4. The commands given by Moses were referred to by Jesus as 
the commands of God (Matt. 15: 4; 22: 31, 32; Mark 7: 8-13). In the 
last passage, note that the command quoted is referred to as from 
Moses (v. 10), and later on spoken of as "the word of God" (v. 13). 

II. Jesus and the Authorship of the Jewish Scriptures. We 
would not expect Jesus to play the part of a critic and go about 
adjusting the niceties of literature, yet, believing him to be the Son 
of God, whatever he had to say as to the Scriptures as he found them 
will be of deepest interest. 

1. He quoted from the Psalms and assigned the language to David 
(Luke 20: 41-44). It can not be urged that Jesus was here accommo- 
dating himself to the belief of the people that David wrote this 
passage, for his whole argument dependte upon the Davidic authorship. 



THE TRAINING OF THE CHURCH 23 

2. ''The Law,'' or the Mosaic code, contained in the Pentateuch is 
referred to hy him as having come from Moses (Matt. 8: 4; 19: 8; 
John 5: 45-47; 7: 19-23). These passages are chosen from many such 
in the New Testament. 

3. ''The Prophets,'' referring to the prophetic writings, were classed, 
in integrity, with the works attributed to Moses (Luke 10: 16; 24: 
27, 440. 

III. Jesus' Practical Use of the Scriptures. 

1. He used the word of God to foil and defeat the tempter (Luke 4: 
1-13). Note how fully each proposal of the devil is met by the passage 
quoted. 

2. He used words of Scripture to rebuke wrong-doing (Matt. 21: 
12, 13). 

3. He attributed error to ignorance of the Scriptures (Matt. 22: 
29), and used the Scriptures to correct wrong impressions (Luke 24: 
25-32). 

4. He made use of Scripture for purposes of exhortation (John 7: 
37, 38). 

5. He used the Scriptures to silence objectors (Matt. 22: 41-45). 

No higher testimonial to the integrity and authority of the Scrip- 
tures can be imagined than is that shown in Jesus' use of them. If 
the Son of God, by whom the worlds were framed, fell back upon 
their utterances so confidently, must they not be of God? To the pur- 
poses for which they were designed, and the age in which they were 
used, these writings were perfectly fitted — they were indeed God's rev- 
elation to man. 

But what of the Christian Scriptures? As before suggested, they 
serve us as a lens through which to view the perfect life of our Lord. 
They have other uses, but this is of prime importance. How can we 
judge of their quality, since Jesus lived before they were written and 
therefore could have no word concerning them? There is a copy of 
the Emancipation Proclamation wrought by a skilled penman so that 
by the shadings of the letters the portrait of a human face is shown 
on the page. In reading the document this feature is scarcely notice- 
able, but on holding the paper at arm's-length one is almost startled 
to note the face of the honored Lincoln looking forth from it. It did 
not happen so, but is the result of design from first to last. The 
New Testament shows such a portrait of Jesus Christ to the eye of 
faith. In the Gospels he is portrayed, in the Acts he is proclaimed, in 
the Epistles he. is shown working to transform human life, and in the 
Revelation his final triumph is revealed. This is not accidental; one 
mind planned it all. "It is a revelation," says Smyth, "clear enough 
to render faith possible and obscure enough to leave unbelief possible." 
The value of a lens is shown by the clearness of view it makes possible. 
Judged by this standard, the New Testament takes its place by the side 
of the Old as having come from God, so that it as well as the Old is 
included when we say: 

"God, having of old time spoken unto the fathers by divers portions and 
in divers manners, hath at the end of these days spoken unto us In his Son, 
whom he appointed heir of all things, through whom also he made the worlds" 
(Heb. 1:1, 2). 



24 THE TRAINING OF THE CHURCH 

Subjects for Discussion 

1. What one truth revealed from Gad is the central truth of all 
revelation, and why? Give illustrations of its relation to other truths. 

2. Give three quotations of the Old Testament made by Jesus, and 
tell of the occasions on which they were used. 

3. What are we to infer when Jesus assigns certain passages to 
Moses and David instead of to the authors claimed for these books by 
certain critics: 

(1) Was Jesus ignorant, or 

(2) Did he know and accommodate himself to public opinion, or 

(3) Are the critics mistaken? 

4. If used in the same way, will the Scriptures serve men to-day 
as well as they served our Lord when he used them? 

5. What is the evident purpose of the four Gospel writers judged 
by the records they have left us? Read John 20: 30, 31. 



LESSON V. THE BOOK IN THE WORLD 

"Who is he?" asked an onlooker concerning one prominent in a 
certain parade. **0h, he's the man who ended the vote-selling business 
in Ohio," answered a bystander. He was known by what he had done. 
Who is Dewey? The man who won the fight at Manila before break- 
fast. Who is Hobson? The man who sunk the "Merrimac" in Santiago 
harbor. Who are the Wright brothers? The men who made flying- 
machines work. Who is Burbank? The man who performed miracles 
in plant-breeding. Who is Booker T. Washington? The man who in- 
augurated industrial training for the negro. Who is Ashley S. John- 
son? The man who provided "a way out" for every industrious boy 
who wants to preach the gospel. So the story lengthens and grows 
in luster. What a thing is, is determined by what it does. 

The Bible must be subjected to this practical test, whether we will 
or no. It is not enough to say the Book is sacred, and stop at that; 
similar claims are made for other books; how does it compare with 
them? It will not suffice to say it is inspired; does its inspiration 
spread to mankind to produce other books' and inspire them? It will 
not satisfy a workaday world to be informed that this volume contains 
a plan of salvation; does it really save men from sin and self? We 
shall better appreciate the Bible when we have asked and answered 
these questions concerning it. 

I. Its Power to Survive the Changes of Time and the Assaults 
OF Its Opposers. 

1. The religions of paganism, of the Egyptians, of the Teutons and 
of the Druids were powerful and popular, each in its day and place. 
They have been preserved to us in classic page. The genius of the 
ancients spent itself on the exaltation of popular deities. But their 
altars have crumbled and their power is gone. The Bible takes note 
of these systems where it is forced into contact with them, only to 
challenge and condemn. The history of the chosen people is but a 
record of life-and-death struggles with these now vanished delusions. 



THE TRAINING OF THE CHURCH 25 

The Bible marks progress with the setting of each sun, but who can 
find a worshiper of Baal, or of Diana, or of Zeus, or of Wodin? Napo- 
leon has made vivid contrast between these and the Bible system: 

Paganism is the work of man. One can here read our imbecility. What do 
these gods so boastful know more than other mortals? These legislators, Greek 
and Roman? This Numa, this Lycurgus? These priests of India or Memphis? 
This Confucius? This Mohammed? Absolutely nothing. They have made a 
perfect chaos of morals. There is not one among them all who has said any 
new thing in reference to our future destiny, to the soul, to the essence of 
God, to the creation. . . . Are these religions and these gods to be compared 
to Christianity? 

2. The case has not been different with the Eastern religions that 
yet live — Buddhism, Confucianism and Mohammedanism. Each of 
these began as though it would cover the whole earth, but limitations 
have been found. National boundaries, ocean shores, the border-lines 
of differing civilizations and race characteristics forbid progress after 
a time. Even in the corrupted forms prevalent in Europe, Chris- 
tianity has effectually dammed the current of idolatry and mysticism, 
so that, to gain any hearing at all in Western lands, they must be 
effectually disguised and labeled "Theosophy," "Mormonism," "Chris- 
tian Science," or some other such misleading designation. Meanwhile, 
the Bible, in spite of treachery at the hands of its reputed friends — 
popish pretensions, theological substitutions and denominational dis- 
ruptions — shows an astonishing power to propagate and disseminate 
itself in all lands and among every people. 

3. The Bible has had some historic conflicts and has come off victo- 
rious in every instance. It clashed with pagan Rome, and Rome went 
down, so doughty a skeptic as Gibbon ranking Christianity as one of 
the causes of the decline and fall of the empire. Papal Rome arose, 
but the Bible, in the hands of a German monk, cut her foul fallacies 
to the heart. Skepticism rushed rampant to the fray, but the attack 
was futile; skepticism, like criticism, has the elements of self-de- 
struction inborn. Renan would not fellowship Voltaire. Strauss could 
not abide Paulus. Rationalist, pantheist and deist ruefully touch 
finger-tips for want of other companionship, but each with the fingers 
of the other hand crossed. The destructive higher critic of our day 
will not openly eulogize Tom Paine and Volney, but, with them, he 
must be content to "choose the sunny side of doubt," and live on as 
best he can. Meanwhile, the times of its greatest trial have been 
rally-seasons for a new advance for the Bible, and the old Book still 
stands. Often overturned, like a block of granite equal in three dimen- 
sions, it is as big one way as the other. There is little need that human 
hands be reached out to steady this ark of God; it will not perish. 

II. Its Power to Ixspire Mankind. 

1. Great leaders have been Bible men. The recorded history of 
the race is but a record of revivals of the inner consciousness of men. 
Every great era of progress was prefaced by a religious reformation. 
Every reformation grew out of renewed Bible study. At the dawn of 
each epoch stands a resolute individual whose visions and convictions 
have been shaped by Bible teaching. Witness Huss, Savonarola, 
Luther, Cromwell and Lincoln as examples. 



26 THE TRAINING OF THE CHURCH 

Said King David: 

"Thy word is a lamp unto my feet, 
And light unto my path." 

Said George Washington: 

It is impossible to rightly govern the world without God and the Bible. 

Said Abraham Lincoln: 

In regard to the great Book, I have only this to say, that it is the best 
gift which God has given to man. 

Said William E. Gladstone: 

Talk about the questions of the time : there is but one question — how to 
bring the truths of God's word into vital, contact with the minds and hearts 
of all classes of people. 

2. Men of genius have been profoundly influenced by the Bihle. Dr. 
Johnson, England's great critic, referring to Addison, said*. 

Whoever wishes to attain an English style, familiar, but not coarse, and 
elegant, but not ostentatious, must give his days and nights to the volumes of 
Addison. 

And Addison, this peer of English stylists, speaking of the Bible, 
said : 

Homer has innumerable flights that Virgil was not able to reach, and in the 
Old Testament we find several passages more elevated and sublime than any 
in Homer. 

Thomas Carlyle said of the Book of Job: 

I call that, apart from all theories about it, one of the grandest things ever 
written by man. 

Charles Dickens once wrote: 

In the New Testament there is the most beautiful and affecting history con- 
ceivable by man, and there are the most terse models for all prayer and all 
preaching. 

The one sentence, which, often repeated by Abraham Lincoln, be- 
came the keynote of his life-work, was, *'This nation can not endure 
half slave and half free," and this was always prefaced or succeeded 
by the Bible quotation that inspired it: "A house divided against itself 
cannot stand." From his earliest years the Bible was the book of his 
counsel. 

3. The Bi'ble is particularly the hook of the common people. The 
eloquent and learned De Tocqueville came to America from France, in 
behalf of his nation, to study our form of government and our insti- 
tutions. On returning, he reported to the French Senate the results 
of his investigation, and in the report used these words: 

I went at your bidding to study the conditions that have led to the success 
of this people. I went up and down their valleys and climbed their mountains. 
I visited their centers of industry and emporiums of trade. I walked in their 
halls of learning and their courts of justice. But I sought everywhere in vain. 
It was only when I sat in thp church on the S^abbath day and listened to the 
soul-elevating and soul-equalizing influence of the word of God, as it fell upon 
the ears of the common people, that I learned the secret of why America is free 
and France is a slave. 

Better, perhaps, than any other modern writer, Henry Van Dyke 



THE TRAINING OF THE CHURCH 27 

has described the influence of the Scriptures on the life of the race. 
In a recent magazine article he says: 

Bom in the East and clothed in Oriental form and imagery, the Bible walks 
the ways of all the world with familiar feet and enters land after land to find 
its own everywhere. It has learned to speak in hundreds of languages to the 
heart of man. It comes into the palace to tell the monarch that he is the 
servant of the Most High, and into the cottage to assure the peasant that he 
is the son of God. Children listen to its stories with wonder and delight, and 
wise men ponder them as parables of life. It has a word of peace for the 
time of peril, a word of comfort for the day of calamity, a word of light for 
the hour of darkness. Its oracles are repeated in the assembly of the people, 
and its counsels whispered in the ear of the lonely. The wicked and the proud 
tremble at its warning, but to the wounded and the penitent it has a mother's 
voice. The wilderness and the solitary place have been made glad by it, and 
the fire on the hearth has lit the reading of its well-worn page. It has woven 
itself into our deepest affections and colored our dearest dreams ; so that love 
and friendship, sympathy and devotion, memorj^ and hope, put on the beautiful 
garments of its treasured speech, breathing of frankincense and myrrh. Above 
the cradle and beside the grave its great words come to us uncalled. They fill 
our prayers with power larger than we know, and the beauty of them lingers 
on our ears long after the sermons which they adorned have been forgotten. 
They return to us swiftly and quietly, like doves flying from far away. They 
surprise us with new meanings, like springs of water breaking forth from the 
mountain beside a long-trodden path. They grow richer, as pearls do when they 
are worn near the heart. No man is poor or desolate who has this treasure 
for his own. When the landscape darkens and the trembling pilgrim comes to 
the Valley named of the Shadow, he is not afraid to enter : he takes the rod 
and staff of Scripture in his hand ; he says to friend and comrade, "Good-by ; 
we shall meet again ;" and, comforted by that support, he goes towards the 
lonely pass as one who climbs through darkness into light. The mordant wit 
of Voltaire, the lucid and melancholy charm of Renan, have not availed to 
drive or draw the world away from the Bible ; and the effect of all assaults have 
been to leave it more widely read, better understood, and more intelligently ad- 
mired than ever before, 

III. Its Power for Human Uplift. Without other aid than the 
natural tendency of things, the Bible has come to be considered as a 
sort of measuring-rod or plumb-line in things moral. 

A devout French Senator paid his hotel bill in advance. The land- 
lord said, '*Just a moment. Senator, and I will make out a receipt." 
"I do not care for a receipt," was the answer; "let God witness that 
I have paid." "Oh," exclaimed the other, "do you still believe in God 
and the Bible?" "Certainly I do," said the Senator, turning back; 
"don't you?" "By no means." "Well, then," said the good man, draw- 
ing himself up at the desk, "in that case you may give me a receipt." 

Wherever the Bible is received, studied and held in high esteem, a 
better state of things begins at once. We*let this pass as a matter of 
course; but it is in fact one of the highest possible commendations 
of the Book. We can have space for but a few citations. 

1. It elevates the individual. Ling-Ching-Ting was a Chinese sor- 
cerer. He was a liar, gambler, and, for twenty years, an opium-smoker. 
The story of his conversion and subsequent life is thus told in "The 
Success of Modern Missions," a tract by F. M. Rains: 

He heard the gosnel dav after dav with increasing interest, until he be- 
lieved and obeyed. What he believed in his heart he must now tell to others. 
He went among his own, telling of the wonderful things of the true God. 
Friends tried to dissuade him from preaching the doctrine of the "Foreign 
Devils." But, like Paul, he would not be quiet. He was pelted with clods and 
stones, and beaten and bruised, and driven from place to place, but he could 



28 THE TRAINING OF THE CHURCH 

not be stopped. At last he was brought before a cruel magistrate, false wit- 
nesses brought against hira the vilest of false charges, and the corrupt judge 
sentenced him to receive two thousand stripes ! And upon his bare back a cruel 
bamboo was mercilessly laid until the flesh lay in strips. He said to the Chris- 
tian doctor with a smile : "Teacher, this poor body be in great pain, but my in- 
side heart be in great peace." When only half well he stole away to preach 
again to his heartless persecutors. Ling-Ching-Ting preached faithfully the 
riches of salvation for fourteen years, when he passed away singing, in the joy 
of an unclouded hope. He won hundreds of converts, and a score of native 
preachers learned from him to preach the gospel of Christ. 

The story of another Chinese convert is thus told in the same tract: 

Some years ago. Lough Fook, a Christian Chinaman, moved with compassion 
for the coolies in South America, sold himself for a term of five years as a 
coolie slave that he might carry the gospel to his countrymen. He toiled in the 
mines with them and preached the gospel while he toiled, till he had scores of 
whom he could speak, as did Paul of Onesimus, "whom I have begotten in my 
bonds." This is a noble example of the possible spiritual power of the despised 
Chinaman. Lough Fook died a few years ago, but not until he had won to the 
gospel about two hundred followers, whom he left behind in the membership of 
a church. He said : "The missionaries will go to China to preach to my 
countrymen, but the missionaries will not be sent to the mines in South America 
to preach to my countrymen there." To a Christian Chinaman belongs the 
unique honor of wearing the Saviour's bonds in voluntary servitude. 

2\ It transforms society. In 1794 thirty missionaries were sent 
from England to Tahiti in the Pacific Ocean. Of this island it is said: 

The people of Tahiti not only worshiped innumerable gods, but also the 
spirits of deceased ancestors. Immorality, polygamy and infanticide prevailed 
to a wonderful extent. The children were generally killed by strangling or by 
piercing with a bamboo. A missionary once asked three women, whom he 
casually met, whether they had killed any of their Children. One replied that 
she had killed nine ; another, seven, and another, three. A father of nineteen 
children confessed to the murder of them all, and after hearing the gospel he 
wept at the remembrance of their deaths. The wife of a chief was greatly 
troubled in the hour of her death by remembering that she had put to death 
her sixteen children. Captain Cook said : "There is a scale of dissolute sensu- 
ality which this people have ascended wholly unknown to every other nation, 
and which no imagination could possibly conceive." 

After sixteen years a substantial beginning was made. A chapel 
was built by request of the king. Converts began to be numbered by- 
hundreds. The national idol Oro was made a post for the king's 
kitchen, and finally cut up for firewood.- In 1839 Captain Harvey 
made the following observation concerning Tahiti: 

This is the most civilized place I have seen in the South Seas. It is 
governed by a dignified young lady of twenty-five years of age. They have a 
good code of laws, and no liquors ere allowed to be landed on the island. It 
is one of the most gratifying sights the eye can witness, to see on Sunday in 
their church, which holds about five thousand people, the queen near the pulpit 
with all her subjects around her, decently clothed and seemingly in pure de- 
votion. 

It is now twelve years since Dr. Dye opened a mission station 
where the Congo River crosses the Equator. It was a wilderness in- 
habited by savages of the most depraved type. 

Now the Bolenge Church is one of the most wonderful in the world. With 
221 members, it supports twenty-two native evangelists in the field. It clings 
to the policy of supporting one out of each ten members as a missionary. These 
missionaries evangelize the surrounding country. Sometimes they remain away 
from the station two months or more at a time. 



THE TRAINING OF THE CHURCH 29 

The following is clipped from a most interesting leaflet containing 
the story, "Christmas on the Congo," as told by Mrs. Dye: 

I could not help contrasting with those of the early years, when the at- 
tendance was very small, there being only the few who came from a sense of 
obligation, as all connected in any way with the mission were expected to at- 
tend. In those days there were very few women who came, then always 
besmeared with the red complexion powder so much admired (by them), and 
often being occupied during the service in pulling out the eyelashes of their 
babies. Could any one imagine a greater change? Five hundred people gath- 
ered with one accord to commemorate the birth of their newly found Saviour ! 
Young' men, young women, men with their wives and their children, old, gray- 
haired grandmothers, all there, clean, quiet and attentive, that no word of the 
blessed message be lost ! Changed by the power of God from the rankest 
heathenism, fiercest cannibalism and unspeakable immorality, to the peace and 
purity of children of God ! 

At the close of that memorable service, Dr. Dye stepped down from the 
platform and took the confessions of thirty people. Never before in our lives 
had we witnessed so impressive a sight, for among them were six very old 
women, previously the very bulwark of fetichism and superstition. The "same 
hour" the whole congregation went to the river-side, where Dr. Dye and Mr. 
Hensey baptized thirty. - Buried, buried with Christ, arisen to walk in newness 
of life — what a load of sin too black and horrible for contemplation is buried 
with some of them in the deep, dark waters of the mighty Congo, and what 
a depth of meaning to those in the new life into which they have entered. — 
^'Christmas on the Congo/' hp Mrs. Royal J. Dye. 

And the work of human uplift by means of the Bible is as yet a 
relatively new enterprise. But note what has been accomplished by 
Bible-inspired workers in a century: 

One hundred years ago there were barely one hundred lonely, poorly equipped 
foreign missionaries in all the world. To-day there are nineteen thousand of 
them, scattered in every land that the sun shines on. They are, for the most 
part, college-bred, well-equipped, choice men and women. And they have 
gathered about them, and in turn have trained, eighty thousand native evan- 
gelists and teachers, who preach the gospel of Christ every day to their people 
in their own dialect. 

One hundred years ago there were practically no native Christians in 
heathen lands. To-day there is a native church of over 1,500,000. The medical 
missionaries are treating three million patients a year. There are one million 
pupils in the Christian schools in heathen lands. — A. E. Cory, in "The Challenge 
of World Conquest." 

Subjects for Discussion 

1. Is it right or wrong to test a book by what it does for those 
who read it? How does the same rule work when applied to men or 
Institutions? 

2. Cite some instances you have known where Bible influence has 
done remarkable things in elevating human nature. 

3. Of what value is the Bible school as a force for good, and why? 

4. Why do Bible teachings elevate human morals? Is it by appeal 
to fear or to a sense of right or a feeling of responsibility to God? 

5. Why is it that if a man gets right with God he is right in all 
the relationships of life? 



PART II. 

FIVE LESSONS ON EVIDENCE 



Lesson VI. Faith and Evidence. 

Lesson VII. The Testimony of Competent Witnesses. 

Lesson VIII. The Testimony of Authentic Records. 

Lesson IX. The Testimony of Christian Consciousness. 

Lesson X. The Testimony of Prophecy. 



LESSON VI. FAITH AND EVIDENCE 

"We walk by faith and not by sight" was spoken by Paul as a 
parenthesis, but it has become an axiom of the Christian religion. 
Some have seen in it an objection, asserting that men must know be- 
fore they can believe. Such, however, is not the case. In every field 
of research, we must believe before we can even begin to know. To 
illustrate: 

Those who take up astronomy are confronted with what is called 
the law of gravitation, by which, it is claimed, all heavenly bodies 
are held in their courses. This law one must accept as true on faith, 
for it can not be demonstrated. Refusing to do so, he goes no further, 
for this unproven hypothesis is the basis of all progress. 

Those who study electricity are taught that electric waves are 
transmitted by a universal ether, which fills all space — even that oc- 
cupied by visible and material bodies. This wonderful substance is 
not exhibited or explained. The student may doubt its existence, but, 
if he does, he can not understand or explain what follows. He must 
believe the unknowable before he can know. 

It is the same in the study of matter. Scientists say that all 
matter is made up of molecules. Now, a molecule is so small that 
one authority says, **If we should attempt to count the number of 
molecules in a pin's head, counting at the rate of ten million in a 
second, we should require 250,000 years."* Yet we are informed that 
molecules are subdivided into atoms and atoms into electrones. These 
subdivisions of matter are so minute as to be unseeable and unthink- 
able, and it is the privilege of every one who will, to deny and reject 
the whole theory. But it is the only theory that will explain the facts 
that are to follow. The wise student believes, and goes forward, for 
thus only can any progress be made. 

When we come to religion, we should not be surprised that faith 



♦Gage's Physics, p. 7. 
30 



THE TRAINING OF THE CHURCH 31 

stands at the very threshold. "Without faith it is impossible to please 
God, for he that cometh to him must believe that he is, and that he is 
a rewarder of them that diligently seek him." 

The existence of God can not be proven or disproven. To prove 
that God is, and that, as devout people believe, he is everywhere 
present, spirit must be made visible, or at least perceptible, for "God 
is spirit." Mankind has no sense whereby we can know spirit; hence 
it is written, "No man hath seen God at any time." To prove that 
God is not, one must first be assured that he has accurate knowledge 
of all existing things; i. e., that there is no invisible, intangible force 
or existence in the world. In addition to this, as H. W. Everest has 
said, "He must be omnipresent, or where he is not God may be; and 
omniscient, or the one thing which he does not know may be that 
there is a God." If this were possible, if any being were able to be 
everywhere at once, and to know all things, then that being is himself 
God. 

The same is true of all other important truths of revealed religion. 
They can not be proven. If they could, 

1. The system would at once be open to condemnation as purely 
human in origin, because wholly within the circle of human reason. 

2. The necessity of revelation from God would be banished, for 
what a man can prove true by evidences at hand, he could have found 
out for himself. 

3. Man would be robbed of free agency; he would be under in- 
tellectual compulsion. As it is, he can believe or disbelieve as he may 
will, for while belief has to do chiefly with the intellect, the "balance 
of power," which leads to decision, lies with the will; therefore Christ 
could consistently say, "He that believeth not shall be condemned," 
for he had already said, "If any man willeth to do his will, he shall 
know of the teaching, whether it is of God, or whether I speak of 
myself." Man can bring himself to believe in Jesus Christ if he 
wills to do so, merely by doing His will. 

The Christian religion rests its case on the proposition that "Jesus 
is the Christ, the Son of the living God." Other things are accepted 
by Christians as true, but this is the one fundamental fact, without 
which Christianity would not have been, withort which the church 
could not live on, and to which every other Christian teaching is trib- 
utary. Firmly believed, it is enough to begin with, and, intelligently 
held, it gives harmony and perspective to all revealed truth. There- 
fore the inquiry, "Do you believe that Jesus is the Christ, the Son of 
the living God?" is properly and scientifically placed at the very be- 
ginning of the Christian life. A confident affirmation here will put all 
else in a way to be set right. It is purely a matter of will, however, 
and any one can halt who will; but he who rejects can not even begin, 
for the divinity of Christ is the only conclusion that will explain all 
known facts. 

The reasons assigned by men for believing Jesus to be the Christ, 
the Son of God and the Saviour of our race, are called Christian evi- 
dences. What has been useful to others may be helpful to us, and 
may, through us, be used to establish the faith of our fellow-men. 
Therefore a lesson on kinds of evidence is introduced here. 



32 THE TRAINING OF THE CHURCH 

The Gospel of John was written, we are informed by its author 
(John 20: 31), that readers "may believe that Jesus is the Christ, the 
Son of God," and that, believing, they might have life in his name. 
To this record, then, we may confidently go for the beginning of our 
investigations. 

We will examine several witnesses, who, significantly enough, 
testify in the early part of the book. 

1. John the Baptist. This man introduced Jesus as **the Lamb of 
God that taketh away the sin of the world" (John 1: 29), and tells 
why he believed in him. He says: 

"And I knew him not ; but he that sent me to baptize in water, he said unto 
me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon 
him, the same is he that baptizeth in the Holy Spirit. And / have seen, and 
have borne witness that this is the Son of God" (John 1 : 33, 34). 

This is evidence No. 1 — the testimony of the physical senses. John 
the apostle refers to it when he says: 

**That which was from the beginning, that which we have heard, that which 
we have seen with our eyes, that which tee 'beheld, and our hands handled, 
concerning the Word of life (and the life was manifested, and ive have seen and 
bear witness, and declare unto you the life, the eternal life, which was with the 
Father, and was manifested unto us)" (1 John 1 : 1, 2). 

No one living to-day can bear such testimony concerning Jesus, 
any more than can any one concerning Julius Caesar or George Wash- 
ington, but we do not therefore reject His character and claims, any 
more than we do those of the renowned men of history. 

2. Andrew and another of John's disciples. These men ''followed 
Jesus" for the reason given in the following passage: 

''AgSiin on the morrow John was standing, and two of his disciples ; and he 
looked upon Jesus as he walked, and saith. Behold, the Lamb of God ! And the 
two disciples heard him speak, and they followed Jesus" (John 1 : 35-37). 

This is evidence No. 2 — the testimony of reputaljle and well-quali- 
fied witnesses. Knowing John's integrity and knowing that he had had 
every opportunity to know Jesus, they accepted his testimony without 
hesitation, and acted upon it. This kind of evidence we have in the 
tour Gospel records. It is evidence of the most common and most re- 
liable kind, such as we accept and proceed upon every day in all the 
affairs of life. 

3. Philip. He became a disciple, and a seeker of others, on invita- 
tion of Jesus himself (John 1: 43). We have no record of their con- 
versation, but Philip himself gives us a clue, when he approaches 
Nathanael with these words: 

''We have found him, of whom. Moses in the law, and the prophets, wrote, 
Jesus of Nazareth, the son of Joseph" (John 1 : 45). 

This is evidence No. 3 — the testimony of authentic records, history 
and prophecy. This kind of evidence we have also, and in even greater 
measure, for the New Testament and all subsequent history have been 
added to what Philip had. 

4. Nathanael. A devout man by nature, evidently, Nathanael had 
an interview with Christ, part of which was as follows: 



THE TRAINING OF THE CHURCH 33 

"Jesus saw Nathanael coming to him. and saith to him, Behold, an Israelite 
indeed, in whom is no guile ! Nathanael saith unto him, Whence knowest thou 
me? Jesus answered and said unto him, Before Philip called thee, when thou 
wast under the fig tree, I saw thee. Nathanael answered him, Rabbi, thou art 
the Son of God ; thou art King of Israel. Jesus answered and said unto him, 
Because I said unto thee, I saw thee underneath the fig tree, believest thouV 
thou Shalt see greater things than these" (John 1:47-50). 

This is evidence No. 4 — the testimony of consciousness. 

What brought conviction to Nathanael? It was the inner sense of 
an instructed heart. This comes to each soul that seeks fellowship 
with the Lord, and comes to know him. It is an individual assurance 
for Christians, and comes as a result of right thinking and right 
living. It is in harmony with the Lord's later statement, **If any man 
willeth to do his will, he shall know of the doctrine." 

Here there are four kinds of evidence bearing witness that Jesus 
is the Christ, the Son of God. All save one of them we have to-day, 
and in addition we have such evidence as can be adduced from the 
growth and progress of Christianity itself. The evidence then ac- 
cessible was a sufficient ground for faith among sensible and well-in- 
formed people. It has lost nothing with the passage of years. It is 
sufficient to-day. In succeeding lessons, these sources of evidence will 
be studied separately. 

Subjects for Discussion 

1. Why, in religious progress, are we left to "walk by faith, and 
not by sight"? Is faith an important factor in every-day affairs? 

2. Do Christianity and its claims give offense to the thoughtful? 
What of the claim made by some, that they can not accept the super- 
human events of the Gospels? 

3. Show the position of Jesus in the whole revelation of God, so 
as to bring out the meaning of his words to Peter in Matt. 16: 17. 

4. How answer the person who refuses all testimony save that of 
his own senses? Can he know certainly of any past event? 

5. For debate: "Resolved, That the claims of Jesus to be the Son 
of God are established by satisfactory testimony;" or, "Resolved, That 
it requires no greater act of faith to embrace Christianity, than to 
enter upon any other important course of life;" or, "Resolved, That 
something more than the simple confession found in Matt. 16: 16 
should be required of those desiring to become Christians to-day." 
(The last question is thus put to give the protesting side the advantage 
of an affirmative position.) 



LESSON VII. THE TESTIMONY OF COMPETENT WITNESSES 

1. The number chosen to bear special testimony. When Jesus lived, 
it was a rule already well established and held without question 
among the Jews, that "in the mouths of two or three witnesses shall a 
thing be established" (Deut. 19: 6; Matt. 18: 16). Three was the 
maximum number required. Seven was the number denoting fullness 
(Matt. 18: 21, 22), so that, had Jesus chosen to substantiate his claims 
by seven witnesses, he would have been unquestionably secure. But 

(3) 



34 THE TRAINING OF THE CHURCH 

he went beyond this and chose from his disciples twelve, whom he 
named apostles (Mark 3: 13-19). 

2. The qualification of these men for their work. The twelve were 
to be "witnesses both in Jerusalem, and in all Judaea and Samaria, 
and unto the uttermost part of the earth" (Acts 1: 8). The principle 
involved was clearly understood, for after the ascension, when about 
to select a successor to Judas, they were careful that both candidates 
selected should be "from among those that have companied with us 
all the time that the Lord Jesus went in and went out among us . . . 
to become a witness with us of the resurrection" (Acts 1: 22). 

(1) The opportunity they had to know. These men were definitely 
chosen to be witnesses. They were constantly in His presence in 
closest relations for three years. In some instances of special im- 
portance, where, for reasons, the entire company could not be present, 
three, the greatest number usually required to establish an event, were 
taken with him. 

a. The transfiguration (Matt. 17: 1, 2). 

t. Raising the dead (Mark 5: 35-43). 

c. Agony in the garden (Matt. 2'6: 36, 37). 

(2) The kind of men they were. They were simple-hearted, honest 
men of the world; men "of the earth, earthy," who, though unsus- 
picious by nature, would be slowest to believe an unlikely thing and 
hardest to impose upon. There is no reason to think the fact of his 
virgin birth was known to any oi them. There are good reasons why 
it would not be noised abroad by the few who knew it. He gave them 
no hint as to who he was. Some of them, indeed, were skeptical of 
the real truth at the very close of his stay on earth. His plan was to 
go on with his work, leaving his apostles to reach their own con- 
clusions. This they did by processes most natural. When plain men, 
with every opportunity to know the facts, calmly consider a cause for 
three years and are then ready to die for it, they may be accounted 
competent witnesses. 

3. The nature and extent of their testimony. We are not to con- 
clude that these were the only witnesses competent to testify in the 
first decades of the church. Doubtless there were hundreds who had 
knowledge of what transpired (1 Cor. 15: 6), but the chosen ones were 
official witnesses, as it were, chosen for this very purpose. Nor would 
we expect them to bear witness, all of them, in the same manner. 
They did all testify by word of mouth; some of them added powerful 
public discourse; others went before rulers, kings and Gentiles; two 
of them — Peter and Paul* — labored so abundantly that their familiar 
and oft-delivered testimony was written down by companions in work;, 
and two others — Matthew and John — left accounts of their own, these 
records being preserved to us to this day. 



*Paul was not one of the twelve, but a distinguished Jew, chosen by the 
Lord and qualified by a vision for the work he was to do. There is some dis- 
cussion as to whether Matthias was recognized as an apostle, though "the 
twelve" are referred to after his selection, some insisting that the action of the 
apostles was ill advised and unauthorized, and that Jesus chose Paul to com- 
plete the twelve. 



THE TRAINING OF THE CHURCH 35 

The purpose of our present lesson is to consider the testimony of 
these witnesses. We find that we have from them the public oral testi- 
mony to the Jews of that age, the special testimony to the peoples 
of other nations and countries, and the written testimony for all ages 
and nations. 

I. The Public Oeal Testimony to the People of That Age. 

1. Delivered first on Pentecost, fifty days after the crucifixion, the 
whole twelve having part, and Jews of "every nation under heaven" 
being present. The result was that three thousand, among whom were 
some who aided in the crucifixion, were convinced (Luke 24: 45-49; 
Acts 2: 1-47). 

2. Presented repeatedly in the temple, with the result that the 
number was increased to five thousand, and '*a creat company of 
priests" became disciples (Acts 4: 4; 6: 7). 

3. Sounded out boldly by various members of the apostolic band 
at every opportunity, both public and private (Acts 4: 8-12; 4: 33; 5: 
22-32, 42; 26: 19-23). 

4. So general had been the stir created at the time that Paul dared 
remind Agrippa, years later, that he could not he ignorant of the facts 
as there made known (Acts 26: 24-26). 

II. The Special Testimony to the Gentile Peoples. 

1. A messenger mas selected, and specially qualified for this im- 
portant trust (Acts 9: 15, 16; 26: 16). Note that the Lord said to 
Paul, *'For to this end have I appeared unto thee, to appoint thee a 
minister and a witness." It was for this, and not to convert him, 
that the vision was given. Paul accepted Christ as others had done 
(Acts 22': 16; Rom. 6: 4). 

2. This apostle was sent to his work hy direction of the Spirit 
(Acts 13: 2), the eunuch at Antioch, the first Gentile congregation, 
having the matter in hand. 

3. His testimony was often given before men of note, and in great 
centers of life and learning (Acts 13: 9-12; 23: 1; 24: 10; 25: 9-12; 
26: 1-32). Before Sergius Paulus (Acts 13: 9-12), before Felix (Acts 
24: 24, 25), at Athens (Acts 17: 16), at Corinth (Acts 18: 1), before 
Agrippa (Acts 26: 1-32), before C^sar (?) (Acts 25: 9-12; 17: 16), at 
Ephesus (Acts 19: 1), and Rome (Acts 28: 30). But he labored also 
with many groups of Jews (Acts 28:17) and with, the lowliest of 
mankind (Philem. 10, 20). 

4. It was PauVs program — 

(1) To testify first to the Jew and then to the Gentile (Acts 13: 
44-46; 18: 5, 6). 

(2) To go to the farthest portions of the earth (Rom. 1: 13-15; 
15: 28). 

(3) To preach the gospel where it had not yet been heard (Rom. 
15:18-20). 

III. The Written Testimony for All Ages and Nations. 

1. James, Peter and John, the favored three, have left written 
testimony, invaluable to the faith, while the Gospel of Matthew and 
the writings of Paul are equally important. Two of our Gospel records, 
Mark and Luke, though penned by others, are really the testimony, 
respectively, of Peter and Paul, so that we may say that five of the 



36 THE TRAINING OF THE CHURCH 

men appointed to the worlj of testimony have given us testimony in 
permanent form. This, too, at a time when writing was an unusual 
accomplishment. 

2. These records are not alike. 

(1) The incidents related are not the same; for example, only 
one miracle of our Lord appears in the four accounts given. Being 
written at different times, they do not cover the same ground. Com- 
ing from different men, they do not present the same view. Called 
out by different circumstances, they do not aim at the same end. 
Though unlike, they harmonize perfectly, greater the wonder of it. 

(2) There are apparent discrepancies and disagreements in the 
New Testament writers. At first glance, these often seem to indicate 
error and weakness. Careful study shows them to be only apparent, 
thus confirming faith, for, if written by deceivers, discrepancies would 
have been avoided; certainly no apparent ones would have been left. 
In their differences, the witnesses agree. It is a remarkable fact that 
the very things urged against the Bible as a revelation from God are, 
in nearly every case, its best credentials when thoughtfully considered. 
The fact that room is left for unbelief and ground given for faith, 
makes the Bible a test of character — just what God designed it to be. 

3. Absence of design. It is not clear that the New Testament writers 
had any idea of the value that would be placed upon their writings in 
after ages. They wrote, as in the case of Luke and Paul, because others 
were writing or because circumstances made writing necessary. Yet 
these chance writings of plain men have been marvelously kept and are 
ten thousand times more precious to the race than any other records 
known to mankind. Such is the apostolic testimony. Wonderful and 
significant as are these few facts about it, this mass of evidence can 
not be appreciated until it is studied in detail and as a whole. This 
requires perfect candor and patient study. It is easier to condemn it 
without a hearing, than to give it deserved consideration, and, as many 
are inclined by disposition to live in violation of its teachings, this 
course is too often taken. But woe to the man who, having ever heard 
of "The New Testament of our Lord and Saviour Jesus Christ," stops 
short of giving careful consideration to its claims. He has stood 
irresolute at the door of life, listening to the call from on high, but 
failing to enter in until the opportunity is gone. 

Subjects for Discussion 

1. Five-minute talk on "When is a thing proven?" "What kinds 
of evidence are we willing to receive in matters of every-day life?" 

2. "Is there any advantage gained by having four Gospel records 
rather than one, and why?" 

3. "Have the New Testament writings been preserved by divine 
care?" 

4. Prepare and give a brief essay upon Matthew's Gospel. (Any 
good teacher's Bible or commentary will furnish the facts needed.) 

5. Make a list of evidences offered by John in his Gospel. 

6. For debate: ''Resolved, That the written records of our Lord's 
life are all that could be expected, or desired, as an aid to faith and 
life." 



THE TRAINING OF THE CHURCH 37 



LESSON VIII. THE TESTIMONY OF AUTHENTIC RECORDS 

For those who saw the Lord face to face and witnessed his works, 
no other testimony was needed to prove that he was more than a 
mere man. They, with John the Baj^tist, could say, "I have seen . . . 
that this is the Son of God." 

Many, of course, even of that land and that time, were not priv- 
ileged to so learn of Him. Such would find evidence, wholly reliable, 
in the verbal testimony of his personal associates. 

But Jesus Christ was a world Saviour. His vision beheld a time 
when "this gospel of the kingdom" should be preached among all 
nations. Some provision must be made, therefore, that those who 
might live in after ages would be able to know the truth about him. 
This was done, as we shall see, in such manner that all who will, 
may believe, and may have life in his name. 

The New Testament records are authentic. The subject can not 
be treated properly in small space, but we submit here a passage from 
'Evidences of Christianity," by J. W. McGarvey, in which three master 
minds give their conclusions, after having studied the subject ex- 
haustively: 

In the language of Dr. Davidson, "No new doctrines have been elicited by 
the aid of Biblical criticism, nor have any historical facts been summoned by 
it from obscurity. All the doctrines and duties of Christianity remain unaf- 
fected ;" and in the still more specific language of Dr. Hort, "The books of the 
New Testament, as preserved in extant documents, assuredly speak to us in 
every important respect in language identical with that in which they spoke 
to those for whom they were originally written." If these statements are true, 
as they undoubtedly are, then all the authority and value possessed by these 
books when they were first written belong to them still. The case is like that 
of a certain will. A gentleman left a large estate entailed to his descendants 
of the third generation, and it was not to be divided until a majority of them 
should be of age. During the interval many copies of the will were circulated 
among parties interested, many of these being copies of copies. In the meantime, 
the office of record in which the original was filed was burned with all its con- 
tents. When the time for division drew near, a prying attorney gave out among 
the heirs the report that no two existing copies of the will were alike. This 
alarmed them all and set them busily at work to ascertain the truth of the 
report. On comparing copy with copy, they found the report true, but on close 
inspection it was discovered that the differences consisted in errors of spelling 
or grammatical construction ; some, mistakes in figures corrected by the written 
numbers : and some other differences not easily accounted for ; but that in none 
of the copies did these mistakes affect the rights of the heirs. In the essential 
matters for which the will was written, the representations of all the copies 
were precisely the same. The result was that they divided the estate with per- 
fect satisfaction to all, and they were more certain that they had executed the 
will of their grandfather than if the original copy had been alone preserved, 
for it might have been tampered with in the interest of a single heir, but the 
copies, defective though they were, could not have been. So with the New 
Testament. The discovery of errors in the conies excited alarm leading to in- 
quiry, which developed the fact that he who has the most imperfect copy has 
in it all the original contained of doctrine, duty and privilege. 

We are influenced greatly by what men competent to judge of the 
merits of a question may think. It is in place therefore to present the 
following quotations from men prominent for intellectual ability: 

John Adams : "The Bible is the best book in the world." 

John Quincy Adams : "I have for many years made it a practice to read 



38 THE TRAINING OF THE CHURCH 

through the Bible once every year ; it is an inexhaustible mine of knowledge 
and virtue." 

Queen Victoria : "This Book is the secret of England's greatness." 

Andrew Jackson : "That Book, sir, is the rock on which our republic rests." 

James K. Polk : "I have read the sacred Scriptures a great deal, and deeply 
reverence them as divine truth." 

Thomas Erskine : "No man ever existed who was more impressed than I 
am with the truth of everything connected with the Christian faith." 

James A. Garfield : "No man can understand the history of any nation or 
of the world w^ho does not recognize in it the power of God, and behold his 
stately goings forth as he walks among the nations." 

Senator John Sherman : "I appreciate the Bible as the highest gift of God 
to man. It is the assurance that our life does not end with death, and is the 
strongest incentive to honorable and charitable deeds." 

Heinrich Heine : "What a Book ! Vast and w^ide as the world, rooted in the 
abysses of creation, and towering up behind the blue secrets of heaven. Sunrise 
and sunset, promise and fulfillment, birth and death, the whole drama of human- 
ity, all in this Book." 

Justice David J. Brewer: "No book contains more truths or is more worthy 
of confidence than the Bible, for none brings more comfort to the sorrowing, 
more strength to the weak, or more stimulus to the nobly ambitious ; none makes 
life sweeter or death easier or less sad." 

Ulysses S. Grant : "Hold fast to the Bible as the sheet-anchor to your liber- 
ties. Write its precepts in your hearts and practice them in your lives. To 
the influence of this Book w^e are indebted for all the progress made in true 
civilization, and to this we must look as our guide in the future." 

I. The Four Gospels. The faith of the apostles rested on facts 
ahout a person. By these they knew the person, and in knowing the 
person was life eternal (John 14: 9; 17: 3). 

Naturally, then, the one aim of those who bear testimony will be 
to set forth the facts that will best present the person. This could 
not have been done in a way more convincing than is adopted by the 
four ''Evangelists," Matthew, Mark, Luke and John. Let us note 

1. The style of these narratives. The most stupendous deeds ever 
known to men are related by eye-witnesses and others but a step 
removed, without a word of embellishment, a single attempt at em- 
phasis or any show of personal feeling. Facts, facts, facts everywhere 
is the program followed by all. They do not all tell of the same facts, 
nor all of them alike when they do, but the one ambition of each 
narrator is to set forth the bare account of "all that Jesus began both 
to do and teach." 

2. The fourfold presentation. To realize the advantage of this, we 
have but to reflect on the gain to us, in ascertaining the facts about 
any important matter, of having the testimony of two eye-witnesses 
rather than of one, and the additional assistance of two other reliable 
men who had had the advantage of personal converse with many 
other eye-witnesses. The very fact of having four accounts has made 
interest in the study of the Lord's life iperennial. The composite 
picture thus obtained is never the same to two individuals, and never 
twice the same to one individual. 

(1) The writers, two of them, Matthew and John, were of the 
twelve; the other two, Mark and Luke, were intimate associates, as- 
sistants often, perhaps, of Peter and Paul, respectively, in their apos- 
tolic labors. 

(2) Authenticity. The oldest manuscripts we have go back to the 
fourth century (?). There are catalogues of the books that were in 



THE TRAINING OF THE CHURCH 



39 



use and commonly accepted by the church in A. D. 160-170, showing the 
canon to have been substantially the same then as now. The writings 
of early Christians still preserved quote freely from all New Testament 
books, giving additional proof of the place then given them. Enemies 
of the Bible, such as Celsus, and the heathen writer Lucian, in oppos- 
ing the teachings of Christianity, have preserved such portions of the 
Scriptures as to prove that the New Testament we have is almost 
identical with the sacred writings in the second century. (See chart 
showing how the lives of eminent disciples of the early church over- 
lapped, and how easily transmission even of oral truth would have 
been.) 



A.D. 



100A.D. 



200A.D. 



300A.D. 400AD. 



GHRLST 33 



70 POI 



CARP 156 



135 IRF-NF 



U.5 zoz 
185 OpK^FN 2iSA 

ZSO trlK^E 



MLLi3Z5-4Q 



(3) Characteristics. In Matthew, we see Jesus the Lawgiver, ful- 
filling Jewish prophecy; in Mark, the Worker, challenging Roman love 
of ipower and prowess; in Luke, the Friend, descending from Adam 
and helping humanity. Bernard has said: 

As the Book of Acts shows us three stages in the outward progress of the 
gospel — first, within the bounds of Judaism ; then, in the work of St. Peter, 
spreading beyond those limits, in the Roman direction ; and finally, in the min- 
istry of St. Paul, delivered freely and fully to all the world — so do the synoptic 
Gospels, as they stand in the canon, correspond w^ith a singular fitness to these 
three periods. 

We may go a step further, and say that in John we see the Saviour 
common to us all, and the Redeemer of a world from sin. 

3. Design. That four witnesses, writing separately, and as moved 
by circumstances and disposition, should join in the presentation of a 
testimony so uniform and so admirably designed for the purpose in 
view by each one separately (see Luke 1: 1-4; John 20: 30, 31), is 
surely not without design. But they were innocent of any attempt to 
agree with each other, as is evidenced by many apparent discrepancies. 
What mind planned this testimony then, and preserved it through the 
ages? 

11. The Acts. It has been suggested that this book might properly 
be called "Some of the acts of some of the apostles and some other 
people." From a human viewpoint, this might seem to be more accu- 
rately descriptive of its contents, but another view presents it as the 
acts of Jesus Christ in the early history of his church. With this con- 
ception of the book, let us see what confidence it may awaken. 

1. The Author. He represents himself as one who -had already pre- 
pared a record of "the things that Jesus began both to do and teach" 
(Acts 1: 1). Paul refers to him as "the beloved physician." His use 
of "we" (see Acts 21: 1) shows that he was at times a companion of 



40 THE TRAINING OF THE CHURCH 

Paul in his travels. He was closely associated with eye-witnesses of 
Jesus' "mighty works," and knew of many who had prepared written 
accounts of his life. What more could be required of one who would 
give account of an important matter? 
2. The Book. 

(1) It presents the things we need to know, omitting the things we 
would like to know. For example, it tells every important fact about 
Jesus Christ, and gives every step in the plan of salvation, illustrated 
by hundreds of conversions, but it does not record any detail of the 
personal life of any one of the apostles, though these would be very 
interesting to readers now. 

(2) It tells of differences and disagreements between apostles and 
brethren, never speaking a word of praise or condemnation of any. 

(3) It covers the age of supernormal manifestations, beginning 
with the outpouring of the Spirit at Jerusalem and ending with the 
advent of Paul to Rome after the gospel had been preached ''in all the 
world," **God also bearing witness with them, both by signs and 
wonders, and by manifold powers, and by gifts of the Holy Spirit, ac- 
cording to his will" (Heb. 2:4). 

(4) It fills a distinct place. It connects the Gospels and the Episto- 
lary writings. It shows how the apostles sent out by our Lord (Matt. 
28: 19, 20; Mark 16: 15, 16) directed the gospel enterprise, forming 
churches to which the later Scripture writings were directed. 

III. The Epistles. 

1. Authorship. These were written, with the exception possibly of 
two, by apostles. Since Paul traveled extensively, forming churches in 
many cities, he, more than any oth3r, would have occasion to give in- 
struction and direction by means of the written page. And so it hap- 
pens that fourteen of the New Testament letters are from his pen. 

2. Content. The problems and difficulties of one age differ from 
those of another, but the principles involved are always the same. 
Though the particular problems of Paul's time have passed away, in 
large part, no difficulty is experienced in applying his teachings to per- 
plexities of our time. 

(1) His rule for the eating of meat offered to idols settles the ques- 
tion of a moderate use of intoxicating liquor (1 Cor. 8: 11-13). 

(2) The principle set forth in his letter sent by a slave to his 
master has banished slavery in every civilized nation (Philem. 15, 16). 

(3) The direction given to the Corinthian brethren as to the proper 
course when a serious evil became manifest in the church will serve 
in any such case to-day (1 Cor. 5: 1-13). 

3. Harmony. The marvelous harmony of these writings with aHl 
they touch has often been overlooked. 

(1) Doctrinally they harmonize with the Gospels in every particu- 
lar, being an application of the principles of Jesus to human lives. 

(2) Historically they are "dovetailed" into Acts in a manner so in- 
ti*icate, and yet so accurate, that not even the most careful comparison 
could have produced, yet there is little to indicate that either Luke or 
the apostolic writers were even aware of one another's work. 

(3) Prophetically certain utterances coincide exactly with portions 
of the Revelation. (See 1 Thess. 2: 3-12; 2 Tim. 3: 1-9.) These words 



THE TRAINING OF THE CHURCH 41 

are from Peter and Paul, too, and not from John, who wrote Revelation. 
Taken together, the references to the future harmonizing as they do 
with the symbolic predictions of the Revelation, these prophetic utter- 
ances afford a picture of the Ronaish perversions and corruptions of 
other centuries that can not but awaken wonder and reverence. 

IV. The Revelation. Though not agreeing in their interpretation 
of this book, all careful students give united testimony as to its majesty 
of vision and its accuracy of illustration in portraying "the things 
which shall come to pass hereafter." 

The New Testament is its own best defense. Almost without ex- 
ception, those who question its authenticity have not given it a fair and 
impartial hearing, while those who have read it with greatest care hold 
it in highest honor. 

Subjects for Discussion 

1. Five-minute talk on the distinctive peculiarities of the first three 
Gospels. 

2. Five-minute summing-up of the evidences of Christianity as 
presented in the Gospel of John. 

3. Discuss briefly the place and importance of the Book of Acts. 

4. Which is the most practical of the Epistles? Which the most 
logical? Which the most beautiful? 

5. Repeat from memory several of the testimonies of great men to 
the worth of the Bible. 



LESSON IX. THE TESTIMONY OF CONSCIOUSNESS 

Reverting to former studies, we recall that John the Baptist was 
convinced by what he saw, Andrew by what John said of Jesus, and 
Philip by the fulfillment in Jesus' life of what "Moses, in the law and 
the prophets, wrote.'' There was another (Nathanael) who confessed 
the divine sonship of Jesus, evidently basing his decision on the Lord's 
insight into his own inner life (John 1: 47-49). 

We have allowed these four examples, standing as they do at the 
beginning of John's Gospel, to direct the course of our studies in 
evidence. Thus far we have considered three kinds of testimony — that 
of the physical senses, which Jesus gave to his apostles; that of verbal 
witness, which the apostles delivered to their hearers; and that of 
authentic records, left by those who had definite information from un- 
questionable sources. We come now to the fourth kind of evidence; 
i. e., that of consciousness. We shall find it different from the others, 
but, in its place, not less important. 

In our day a something called ''Christian consciousness" is being 
substituted for the teachings of the word of God. The error of thus 
exalting "consciousness" above revelation is an old one, and one full 
of grave danger to faith as it is in Christ. A careful consideration of 
the purpose and limitations of consciousness will therefore be necessary. 

I. What the Testimony of Consciousness is Not. 

1. Alone, it is not a safe guide in matters of life and conduct. 
Reason and the Scriptures serve this purpose. To expect special, divine 
"leadings and drawings'* in matters for which the human faculties of 



42 THE TRAINING OF THE CHURCH 

reason and judgment are designed, is to court confusion. Some of the 
most dangerous errors and delusions of all time have risen from this 
very source. 

2. It presents no new triUh. To notice carefully the case before us, 
Nathanael had already been informed that Jesus was the one promised 
by Moses; but he would think Philip might be mistaken. The personal 
meeting assured him that Jesus was indeed the Son of God, and caused 
him to confess it. The facts of the gospel as presented to-day are ex- 
actly like other facts. They are to be weighed and investigated by the 
same means. To those who follow their leadings, there comes a deep- 
ened conviction that they are true. Can any one tell of a religious 
truth born out of consciousness; i. e., one not found in the Scriptures? 
Teachers of new truth from God show ''signs" as an evidence that God 
is with them (John 3: 1, 2). 

3. It is not for the disobedient and irreverent. It comes of doing 
the Father's will and honoring him daily. *'If any man willeth to do 
his will, he shall know of the teaching," said the Master. Jesus re- 
minded Nathanael of a scene under a fig tree (John 1: 48-50), and we 
can well believe the reference is to some act of devotion or service, of 
which others were not aware. ''Blessed are the pure in heart." Why? 
"For they shall see God." They do see him, perceive him, and under- 
stand him, in a way impossible to those whose inner life is .polluted 
with the guile of worldliness. (Read 1 John 2: 3.) 

4. It is not to de used as an evidence to others. The apostles, speak- 
ing out of consciousness, could say, "I know," or, "I know and am 
persuaded," but their feelings and assurances w^ere never presented as 
evidence to others. They had facts to be used for this purpose. 

II. What the Testimony of Consciousness Is. 

1. It is a source of strength to the individual disciple. The gospel 
enlists all who will respond, in a terrific confiict with doubt and evil. 
The wonder of it is that so many do so well. To all who sincerely 
obey him, God sends his Spirit into their hearts, whereby they cry, 
"Abba, Father" (Rom. 8: 9-17). In every fierce struggle and every 
sore trial, this consciousness of God's presence and care is a source of 
strength. By that Spirit — i. e., the Spirit that confesses Christ within 
— we overcome the world (1 John 5: 5). 

2. It is an incentive to service. To illustrate: A farmer hears of a 
new product said to be profitable. He believes it just enough to try 
an acre or two. The yield is good, and the price high. He increases 
his acreage with profits proportionately increased. He at once gives 
his entire attention to it, and urges the same course upon his neighbors 
' — to "taste and see that it is good." Consciousness that Jesus is the 
Christ, and our Saviour, converts fishermen and tax-gatherers into 
eloquent advocates and evangelists, and persecutors into preachers of 
the cross. 

3. It is susceptible of constant growth. In every calling, men who 
love their work become more competent and more enthusiastic as time 
passes. This is the result of growth in knowledge and experience. In 
all human enterprise, limitations are set, but not in the Christian life. 
There are depths and heights there that man can never reach. Even 
death, that comes to interrupt all earthly pursuits, is no bar to prog- 



THE TRAINING OF THE CHURCH 43 

ress and holy living. We are sons now, and it **doth not yet appear 
what we shall be." God gives to those who obey and serve him here 
a measure of his Spirit, as an earnest of what is to be. When these 
bodies fail us, and this mortal shall have put on immortality, then 
"shall we see eye to eye and know also as we are known." Until then, 
"Christian consciousness" or the "answer of a good conscience toward 
God" will be for the comfort and assurance of those who follow the 
Lord. 

III. Consciousness and Faith. 

1. Consciousness is determined hy information. In no case can one 
come to have convictions or to exercise a conscience on a subject of 
which he is ignorant. Consciousness is not a light shining from within, 
but an inner illumination or reflection of a light that shines from with- 
out. 

2. Observation is an aid to consciousness. A thing may appeal to 
the mind as plausible; a system of teaching may appear to be altogether 
reasonable and acceptable, so as to elicit intellectual assent to its 
correctness. When we see it in operation, however, and see that its 
results are all that could be desired, its merit gets a new grip on our 
confidence. 

3. Experience is the natural ground of consciousness. It is im- 
possible for one to have a deep and abiding confidence or conviction 
except as it may grow out of experience. It takes action, added to mere 
belief, to bring personal assurance. Back of action, however, is a 
primary faith always, else there would have been no action. To say, 
as some in our day do, "I accept the Bible because I accept Christ," 
or, "I believe in the miracles because I believe in Christ," is to flirt 
with a delusion. But for the Bible, how would we know Christ? but 
for the New Testament, how learn of his miracles? First of all, we 
accept a simple record of events; these incite us to action, and action 
produces a consciousness or conviction, which in itself becomes a new 
assurance. 

4. Inward conviction is the result of faith, rather than the cause 
of it. There is confusion in some minds at this point. James Freeman 
Clarke, the great Unitarian, said, "I believe the Bible because it finds 
me and feeds me." The utterance has had many echoes in the last 
twenty years. It is so guileless in the appeal it makes that the subtle 
error it contains is apt to be overlooked. One's faith in the Bible may 
be confirmed by the application of its precepts to his life, and God may 
become more real to those who serve him, but faith precedes this. One 
exercises faith before the Bible "finds and feeds" him, and before he 
feels the conviction born of service, else the Bible would neither find 
nor feed. 

Consciousness is an important factor in every successful Christian 
life. Baptism is "the answer of a good conscience toward God," or, as 
the Revision has it, "the interrogation of a good conscience toward 
God." Paul appealed to the fact that he had "lived before God in all 
good conscience," and John said, "Beloved, if our hearts condemn us 
not, we have boldness toward God, and whatsoever we ask we receive 
of him, because we keep his commandments and do the things that 
are pleasing in his sight." 



44 THE TRAINING OF THE CHURCH 

Subjects for Discussion 

1. Debate: ''Resolved, That it is unsafe to be guided wholly by our 
feelings in any matter." 

2. Did the apostles and Biblical writers speak out of their own 
"inner consciousness" and sense of right, or had they other guidance? 
(See John 14: 26 and Heb. 1: 1.) 

3. To what extent may conscience be made a guide in matters of 
conduct? 

4. Is it safe to assume that we are right when we feel right? 

5. Cite instances where men acting conscientiously were wrong. 



LESSON X. THE TESTIMONY OF PROPHECY 

It is beyond human power to foretell the future. This is so well 
recognized that no more convincing evidence of the presence of a 
superhuman intelligence can be offered than the actual and accurate 
delineation of events and developments before they have taken place. 
(Read Deut. 18: 20-22; Matt. 26: 33, 34, 75; Luke 24: 6-9.) For the 
thoughtful mind, this line of evidence is more convincing than any 
other. But it requires thoughtful consideration to be appreciated to 
the full. Our closing study on evidence will be devoted to this im- 
portant subject. We can not do more in the time and space here 
available than to fairly introduce a line of investigation which, it is 
hoped, many will feel inclined to pursue further.* 

The divinity of Christ is the vital point of all Christian evidence. 
If he holds his place as the Son of God, no storm can shake the system 
of which he is the center. If his claims prove to be false, the whole 
structure will fall of its own weight. The facts most important, there- 
fore, the doctrines most vital and the prophecies most interesting are 
those which bear directly on the personality of Jesus Christ. Who 
was he? Will his claims bear investigation? This inquiry we will hold 
in mind as we take up our study of prophecy. 

I. General Prophetic References to a Coming One. 

1. The seed of the woman. 

"And Jehovah God said unto the serpent, Because thou hast done this, cursed 
art thou above all cattle, and above every beast of the field ; upon thy belly 
Shalt thou go, and dust shalt thou eat all the days of thy ,life : and I will put 
enmity between thee and the woman, and between thy seed and her seed : he 
shall bruise thy head, and thou shalt bruise his heel" (Gen. 3:14, 15). 

2. The seed of Abraham. 

"Now Jehovah said unto Abram, Get thee out of thy country, and from thy 
kindred, and from thy father's house, unto the land that I will show thee : and 
I will make of thee a great nation, and I will bless thee, and make thy name 
great ; and be thou a blessing : and I will bless them that bless thee, and him 
that curseth thee will I curse : and in thee shall all the families of the earth 
be blessed" (Gen. 12:1-3). "And I will multiply thy seed as the stars of 
heaven, and will give unto thy seed all these lands ; and in thy seed shall all 
the nations of the earth be blessed" (Gen. 26:4). 



*To those who would make a more extended investigation, the little book 
"Keith on Prophecy," which any bookdealer can furnish, will be invaluable. 



THE TRAINING OF THE CHURCH 45 

3. The trihe of Judah — the "sceptre'' — the ''ruler's staff" — ''Shiloh'' 
and the ''obedience of the peoples.'' 

"The sceptre shall not depart from Judah, Nor the ruler's staff from be- 
tween his feet, Until Shiloh come ; And unto him shall the obedience of the 
peoples be" (Gen. 49:10). 

4. The Prophet ''like unto Moses." 

"I will raise them up a prophet from among their brethren, like unto thee ; 
and I will put my words in his mouth, and he shall speak unto them all that 
I shall command him. And it shall come to pass, that whosoever will not 
hearken unto my words which he shall speak in my name, I will require it of 
him" (Deut. 18 : 18, 19). 

[This passage quoted by Stephen, Acts 7: 37, and applied to Christ.] 

5. The "righteous Branch." 

"Behold, the days come, saith Jehovah, that I will raise unto David a 
righteous Branch, and he shall reign as king and deal wisely, and shall ex- 
ecute justice and righteousness in the land. In his days Judah shall be saved, 
and Israel shall dwell safely ; and this is his name whereby he shall be called : 
Jehovah our righteousness" (Jer. 23:5, 6). 

6. The suffering Servant who would give justice and light to thr. 
Gentiles. 

"Behold, my servant, whom I uphold ; my chosen, in whom my soul de- 
lighteth : I haye put my Spirit upon him ; he will bring forth justice to the 
Gentiles.' He will not cry, nor lift up his voice, nor cause it to be heard in 
the street. A bruised reed will he not break, and a dimly burning wick will he 
not quench : he will bring forth justice in truth. He will not fail nor be dis- 
couraged, till he have set justice in the earth ; and the isles shall wait for his 
law. I, Jehovah, have called thee in righteousness, and will hold thy hand, and 
will keep thee, and give thee for a covenant of the people, for a light of the 
Gentiles; to open the blind eyes, to bring out the prisoners from the dungeon, 
and them that sit in darkness out of. the prison-house" (Isa. 42 : 1-4, 6, 7). 

7. The Sun of righteousness. 

"But unto you that fear my name shall the sun of righteousness arise with 
healing in its wings ; and ye shall go forth, and gambol as calves of the stall. 
And ye shall tread down the wicked ; for they shall be ashes under the soles of 
your feet in the day that I make, saith .Jehovah of hosts. Remember ye the 
law of Moses my servant, which I commanded unto him in Horeb for all Israel, 
even statutes and ordinances. Behold, I will send you Elijah the prophet be- 
fore the great and terrible day of Jehovah come" (Mai. 4:2-5). 

These are but a few of the many prophecies of a most interesting 
kind. They have been called redundant or rebounding prophecies. 
They offer such assurance of immediate benefits as would aid Israel 
in her then-present struggles, but each one has a further and more 
important application not satisfied by any temporary triumph or 
prosperity. Such predictions have greater weight, often, than direct 
and specilic foretellings. To illustrate: Children who receive valuable 
gifts at Christmas-time, if they can recall a series of vague and, at the 
time, mysterious remarks made by their parents, will easily decide 
from whom their presents come. The promises of a coming One are 
so woven into the fabric of the Old Testament, and, when studied in 
the light of our Lord's life, stand forth with a distinctness so sur- 
prisingly vivid, that the heart says at once: ''We have found him of 
whom Moses in the law and the prophets wrote." 

II. Specific Prophecies Touching the Life of Our Lord. These are 



46 THE TRAINING OF THE CHURCH 

numerous also, and we can consider but a very few of them. It will 
be well to group them for convenience in study, and as an aid to 
memory. The following classification will serve: 

1. As to His Urth.'^ 

(1) The place is foretold— Mic. 5:2; Matt. 2: 1. 

(2) To be born of a virgin— Isa. 7: 14; Luke 1: 26-33; 2: 4-7. 

(3) Great men to bow to Him— Ps. 72: 10, 15; Matt. 2: 1-11. 

(4) Innocents to be slaughtered — Jer. 31: 15; Matt. 2: 16-18. 

2. As to His life and work. 

(1) Preceded by "Elijah"— Isa. 40: 3 and Mai. 3:5; Matt. 3: 1-3 
and Matt. 11: 11-14. 

(2) Anointed with the Holy Spirit— Isa. 11: 1, 2; Mark 1: 10, 11. 

(3) To preach to the people— Isa. 61: 1-3; Luke 4: 16-18. 

(4) To speak in parables— Ps. 78: 1, 2; Matt. 13: 34, 35. 

(5) To perform miracles— Isa. 35: 3-6; Luke 7: 18-23. 

(6) To be a stone of stumbling— Isa. 8: 14, 15; Rom. 9: 30-32. 

(7) Despised and rejected — Isa. 53: 3; Acts 8: 32-35. 

3. As to His death. 

(1) To be betrayed by a friend— Ps. 41: 9; John 13: 21-30. 

(2) Sold for thirty pieces of silver— Zech. 11: 12, 13; Matt. 26: 
14-16. 

(3) Rulers unite against Him— Ps. 2: 1-4; Luke 23: 11, 12. ♦ 

(4) Mocked and taunted— Ps. 22: 6-8; Matt. 27: 39-44. 

(5) To be given vinegar to drink — Ps. 69: 21; Matt. 27: 33, 34. 

(6) Lots cast for His garments— Ps. 22: 18; Matt. 27: 35. 

(7) No bone of His body broken— Ps. 34: 20 and Ex. 12: 43-46; 
John 19: 32-36 and 1 Cor. 5:7. 

(8) With the wicked and the rich in His death — Isa. 53: 9; Luke 
23: 33, 50-54. 

(9) His flesh did not see corruption — Ps. 16: 8-10; Acts 2: 31. 

(10) The resurrection— Ps. 30: 1-3; Luke 24: 45-47. 

(11) His law to go forth from *'Zion"— Isa. 2: 1-3; Luke 24: 46-49. 
III. Prophetic Utterances of Jesus and His Apostles. It is a 

somewhat remarkable fact that John the Baptist performed ho miracles 
(John 10: 41). Prophet though he was (for Jesus rated him as first 
among them all), he had no new truth to impart. Miracles serve as 
evidence to his own generation that a teacher is sent of God (John 
3: 1, 2). In so far as the miracle is properly vouched for, as are those 
of the New Testament, it deepens the faith of all who come after, also, 
but prophecy — the foretelling of future events — as will be readily seen, 
serves this purpose even better than miracle. It would be strange, 
therefore, if the prophetic element was not present in the work of 
Jesus Christ, and those who, after his departure, carried his work on 
to completion. Though not usually received at full value, this evidence 
is given among others. • 

A few instances may be noted: 

1. His own death foretold. 

''From that time began Jesus to show unto his disciples, that he must g« 



♦First reference in each case is prophecy and the second fulfillment. 



THE TRAINING OF THE CHURCH 47 

unto Jerusalem, and suffer many things of the elders and chief priests and 
scribes, and be killed, and the third day be raised up" (Matt. 16:21). 

The effect upon his disciples when this prediction was fulfilled may 
be seen from Matt. 28: 6-10: 

"He is not here ; for he is risen, even as he said : Come, see the place where 
the Lord lay. And go quickly, and tell his disciples. He is risen from the dead ; 
and lo, he goeth before you into Galilee ; there shall ye see him : lo, I have told 
you. And they departed quickly from the tomb with fear and great joy, and 
ran to bring his disciples word. And behold, Jesus met them, saying. All hail. 
And they came and took hold of his feet, and worshipped him. Then saith Jesus 
unto them, Fear not : go tell my brethren that they depart into (^alilee, and 
there shall they see me." 

2. His veiled prophecy concerning His hody. 

"The Jews therefore answered and said unto him. What sign showest thou 
unto us, seeing that thou doest these things? Jesus answered and said unto 
them. Destroy this temple, and in three days I will raise it up. The Jews there- 
fore said. Forty and six years was this temple in building, and wilt thou raise 
it up in three days? But he spake of the temple of his body. When therefore 
he was raised from the dead, his disciples remembered that he spake this ; and 
they believed the scripture, and the word which Jesus had said" (John 2 : 18-21). 

3. His reference to the wrecking of the temple and the destruction 
of Jerusalem. 

"And Jesus went out from the temple, and was going on his way ; and his 
disciples came to him to show him the buildings of the temple. But he an- 
swered and said unto them. See ye not all these things? verily I say unto you, 
There shall not be left here one stone upon another, that shall not be throwTi 
down" (Matt. 24 : 1, 2). 

This remark led to questionings by the disciples, with the result 
that in a discourse (Matt. 24 and 2'5) he depicted the fate of the Jewish 
people and Jerusalem, their chief city. (See Matt. 24: 15-28. This 
whole passage should be carefully read and details noted.) All of this 
came to pass literally, in a few decades from the time when it was 
spoken. The period culminating in the destruction of Jerusalem, A. 
D. 70, was one of almost constant turmoil, battle and bloodshed. 
Tacitus says of it: "It was full of calamities, horrible with battles, 
rent with seditions, savage in peace itself." The Jewish persecutions 
were followed by those indescribable perpetrations of the monster Nero. 
The Jewish war with Rome, began in A. D. 66 and lasted about five 
years. The whole empire was full of commotion. Nero was overthrown 
by Galba, Galba was defeated by Otho, Otho-was conquered by Vitellius, 
and Vitellius gave place to Vespasian. All of these but one suffered 
violent deaths. The Roman army, intent upon subduing the rebellious 
Jews, surrounded Jerusalem in '67. There was a temporary repulse 
before the final siege was begun. This was the signal our Lord had 
indicated, and faithful Jewish Christians fled to Pella, beyond Jordan, 
and were saved. The description of Josephus of what followed is 
startingly like the prediction of our Lord. So great was the suffering 
from hunger that women cooked and ate their own children. Jewish 
forces within the city fought with each other, and wild bands of mad- 
dened men pillaged houses, showing no regard for property, honor, 
virtue or life. On August 10, A. D. 70, the city was stormed, and there 
was universal massacre. Over a million persons perished, and one 



48 THE TRAINING OF THE CHURCH 

hundred thousand survivors were sold into slavery. Thus ended the 
national life of the Jews, the closing scenes giving added meaning to 
our Lord's words: 

"What then is this that is written, The stone which the builders rejected 
The same was made the head of the corner? Every one that falleth on that 
stone shall be broken to pieces ; but on whomsoever it shall fall, it will scatter 
him as dust" (Luke 20:17, 18). 

4. The prophecy of the ''falling away.'' 

"Now we beseech you, brethren, touching the coming of our Lord Jesus 
Christ, and our gathering together unto him ; to the end that ye be not quickly 
shaken from, your mind nor yet be troubled, either by spirit, or by word, or by 
epistle as from us, as that the day of the Lord is just at hand ; let no man 
beguile you in any wise : for it tvill not he, except the falling away come first, 
and the man of sin be revealed, the son of perdition, he that opposeth and ex- 
alteth himself against all that is called God or that is worshipped ; so that he 
sitteth in the temple of God, setting himself forth as God" (2 Thess. 2 : 1-4). 

"But the Spirit saith expressly, that in later times some shall fall away 
from the faith, giving heed to seducing spirits and doctrines of demons, through 
the hypocrisy of men that speak lies, branded in their own conscience as with a 
hot iron ; forbidding to marry, and commanding to abstain from meats, which 
God created to be received with thanksgiving by them that believe and know 
the truth. For every creature of God is good, and nothing is to be rejected, if 
it be received with thanksgiving : for it is sanctified through the word of God 
and prayer" (1 Tim. 4:1-5). 

These two passages present an accurate portrait of Roman Catholic 
perversions of the simple gospel as they have been growing for 
centuries, and as they exist to-day. 

5. The Revelation on Patmos. This book is a panorama, presenting 
in exalted language and awe-inspiring symbolism the conflict of truth 
with error, and the final victory. It is as yet a veiled book. Perhaps, 
once the church has completed her journey through the wilderness 
way, the veil will be lifted. 

What has been here presented is scarcely an introduction to the 
prophecies of the Biblical records, but it will serve to indicate a rich 
vein which, the more it is worked, the more its precious contents will 
be valued. 

Subjects for Discussion 

1. Why is the study of prophecy of such value in our day? Why is 
it more convincing than to read of miracles being performed? 

2. Is there any way in which man can know the future? (Read 
Jas. 4: 14. Also Deut. 18: 21, 22.) 

3. Three-minute talk on unmistakable references of the Old Testa- 
ment to Jesus Christ as revealed in the New. 

4. Debate: "Resolved, That prophecies veiled for a time, as are many 
in the Old Testament, are of greater value as evidence, when under- 
stood, than if they were plainly given at the first." 

5. What value would our Lord's prophecies have to assist his dis- 
ciples when he had left them? 



PART III. 

FIVE LESSONS ON THE CONSTITUTION OF 
THE CHURCH 



Lesson XI. The Head of the Church. 

Lesson XII. The Seat of Authority in the Church. 

Lesson XIII. The Unity and Harmony of the Church. 

Lesson XIV. The Christian Congregation. 

Lesson XV. Organization for Work. 



LESSON XL THE HEAD OF THE CHURCH 

No organization or enterprise can succeed without competent con- 
trol, direction and oversight. Any great business concern, political 
party or religious body, to succeed, must have a center of authority. 
The progress of the church, no less than that of any other body of men, 
will be measured by its headship. 

1. The church must have a head, and the right one. 

2. The church must know its head and honor Him. 

3. The church must keep vital connection with her head and be 
responsive to His promptings. 

I. The Meaning or Headship. 

Note. — Primarily the term is taken from the human head, which is 
over the iphysical organism. It has come to be used with reference to 
the one person to whom, others of a given body look for direction. 

1. Having authority, the head commands the members, as in the 
human body; not arbitrarily, but benevolently and wisely. 

2. Having intelligence, the- head directs, as seen in training of the 
fingers to play an instrument. 

3. Having wisdom and power, the head protects — illustrated by 
quick action of hand to protect eye or of foot to save body from falling. 

4. Having general oversight, the head provides. The hand or ear 
informs the head of any pain or discomfort, and intelligent oversight 
provides a remedy. The head of a business, if a worthy head, is con- 
cerned with the welfare of those under his direction. 

II. The Headship of Christ in the Early Church. — The headship 
of the church is a vital matter. Nothing is more demoralizing or con- 
fusing than to have to pay allegiance to an unworthy head, or to be in 
doubt as to who is the rightful head. The position of the Roman 
Catholic Church is that, after Christ, Peter was appointed the earthly 
head, and that he in turn chose a successor, and so on down to the 
present Pope. The morals of the Middle Ages, and the condition of 

U) 49 



50 THE TRAINING OF THE CHURCH 

mankind to-day in Catholic countries, afford a sufficient commentary on 
this system. Let us note that: 

1. Headship was claimed hy Christ himself (Matt. 16: 16-18; 28: 
18-20). 

2. The headship of Christ was constantly recognized hy the apostles 
in their labors (Acts 1: 21-26; 2: 32, U; 4: 10, 11). 

3. The headship of Christ was exemplified and illustrated in the 
writings of the apostles (Eph. 1: 20-2'2; 5: 23; 2 Pet 1: 17, 18; 1 John 
2: 1, 2). 

III. The Headship of Christ in the Church To-day. — Who has not 
had a feeling of far-off ness of New Testament events? It would have 
been easy enough, we feel at such times, to follow Jesus on the paths 
of Palestine in the day when he did wonderful works and drew great 
crowds of people. Or it would not have been difficult to keep step in 
the apostolic group, with signs and wonders to bear witness and 
tremendous results following every effort. But that was two thousand 
years ago. This is a workaday world, and no prophet's voice or sign 
from God has stirred devout spirits in all these centuries. Has the 
church been so long without direction? Let us see. 

The headship of Christ over the church still prevails. After three 
years of personal training, he gave his apostles, before his departure, 
a definite promise: "But the Comforter, even the Holy Spirit, whom the 
Father will send in my name, he shall teach you all things, and bring 
to your remembrance all that I said unto you" (John 14: 26). This 
promise was fulfilled on Pentecost (Acts 2: 1-12), and the apostles 
entered on thcjir work at once. Their words of teaching were from 
Christ the head (Acts 2: 32, 33). Their writings are also from God 
(1 Thess. 2: 13; 1 John 1:4). Through his word, then, 

1. The authority of Jesus is still supreme. What Jesus commands, 
we men must obey without question. We should study his words in 
the light of the Old Testament Scriptures, since they testify of him; 
and of subsequent teachings and examples of the apostles, since they 
were his private pupils and would be sure to have clearer grasp of his 
meaning than we can have at this distance. His authority is voiced by 
the apostles and given to us in his ''testament," or will (Luke 10: 16). 

2. His intelligence still guides. He saw through the persecutions 
of the beginning and the darkness of the Middle Ages, and in faith he 
prayed for a day when his disciples should be one and the world 
should believe that he had been sent of God. Toward this glad time 
his church moves on. Whatever hint we can have from his own words 
in the Gospels, or from his apostles, will be safe counsel. In times of 
perplexity and doubt we may have assurance in prayer to God through 
him. 

3. His power still protects. Not by miraculous intervention to de- 
liver from prison or shipwreck, as in apostolic days, but by barriers of 
justice and institutions of mercy, and a thousand other agencies that 
have grown out of his influence among men. ''Godliness is profitable 
both for the life that now is and for that which is to come." 

Illustrations. — A member of the body severed from the head dies. 
(See John 15: 5, 6.) 

If communication be cut off between any member and the head. 



THE TRAINING OF THE CHURCH 51 

even though it be not severed, paralysis results. (See 1 Cor. 11: 27-30.) 
The members of the body must work in harmony and co-operate 
with each other if progress is to be made (1 Cor. 12: 12-31). 

To despise the counsels of the head is to invite disaster and loss. 
What does it mean when soldiers reject the authority of superiors or 
children refuse to honor parents by obedience? What can be expected 
if the head of the church be not honored in all things? 

Subjects for Discussion 

1. A talk giving illustrations of the necessity of there being a head 
to every concern. 

2. The importance of men in the industrial world — on railroads 
and in factories, for instance — being subject to their superiors. 

3. The need of headship in a household or family. 

4. The Christian plan. This is the New Testament order. Briefly 
led by men selected for that purpose, is his body, what of responsi- 
bility? Should we not look well to know the mind of our Master and 
the needs of his work? 



LESSON XII. THE SEAT OF AUTHORITY IN THE CHURCH 

The church is represented to us in the New Testament as Christ's 
body. He is the head whose will is to be carried out by the body. The 
church is made up of men and women who need direction. The de- 
sire for divine and infallible leadership has been felt from the first. 
In the early church it was customary to submit matters to the Lord 
whose guidance by the Holy Spirit had been promised. (See John 
14: 26; Acts 1: 24-26; 15: 28, 29.) Soon after the close of the apostolic 
age other means of securing guidance was attempted. They may be 
studied as follows: 

1. The Papal plan. The voice of the Pope is the voice of God. He 
is the earthly head of the church, and, when speaking on matters of 
church life, he is infallible. This would have been satisfactory if the 
Pope had been infallihle, but the Pope was a mere man. He has never 
been inspired by the Holy Spirit, as the apostles were. Failing here, 
the whole scheme failed and the Dark Ages was a result of substituting 
the human for the divine. 

2. The Episcopal plan. A council duly appointed is clothed with 
authority and its decrees are final. The voice of the bishops is the 
voice of God. As the wisdom of many is more dependable than the 
wisdom of one, so the episcopal is better than the Papal. But the 
"Historic Episcopate" was made up of men appointed by men, and 
hence they al'so fell short of the infallible. 

3. The Demooratic plan. The advent of Congregationalism was a 
great step forward. As the episcopal was an advance over the Papal, 
the congregational — a further appeal to the wisdom of the many — is 
an advance from the e.piscopal. But it is not safe to assert that the 
"voice of the people is the voice of God," for the people are often 
wrong. Congregationalism alone is not the solution of the problem. 
Some questions can not be settled by a popular vote. 



52 THE TRAINING OF THE CHURCH 

4. The Christian plan. This is the New Testament order. Briefly- 
stated, it is the oversight and leadership of each congregation by 
Christ-governed men chosen from their own number. It is God's plan 
that each man, organization or nation should walk alone as soon as 
possible. The departures from God's plan of church procedure result 
from the struggle to do this. The original order is best and should 
be restored. 

The congregation should choose from among them those who, by 
the rule of the Lord (Matt. 20: 27), are best fitted to be leaders, and 
among those chosen may be one or more pre-eminently qualified to 
teach or rule. These take oversight of the local church, ''not by con- 
straint, but willingly," and "not as lording it over God's heritage." But 
these are shepherds in their own flock only, having no authority be- 
yond its borders and no voice only as they may be asked by their 
brethren to render assistance elsewhere. Naturally enough, there will 
be questions which it will be wise to refer to the congregation for 
settlement. Such proposals it may be as extending a call to one to 
**labor in word and doctrine" in a given locality, or the erection of a 
meeting-house, or any matter in which, from the nature of the case, 
all are interested. But such appeal should be made only when neces- 
sary, and then with such tact and care that no friction or ill feeling 
or division will be likely to result. 

Having thus considered the plan of procedure for Christian con- 
gregations, we may now look more closely into the workings of the 
congregation itself, which will require supervision and direction. 

I. Certain Clearly Defined Limitations are Thrown Around the 
Church. — A good rule is that where God has spoken, the church must 
keep silent. 

1. The faith of the church of Christ can not he altered, even by the 
church itself. Jesus Christ is its author and finisher (Heb. 12: 1, 2). A 
congregation can meet and determine by vote what its teachings shall 
be, but if, in any degree, it differs from the teachings of Christ and 
his apostles, it ceases to be a church of Christ (1 Tim. 3: 15). 

2. The form of government can not he changed. The model given 
in the New Testament is as the Lord would have it (1 Cor. 12: 27, 28; 
Eph. 5: 25-27). Here, again, the church can meet and decide to choose 
bishops (after the modern idea of bishops), or even a pope, but in so 
doing it ceases to be simply a church of Christ (Phil. 1: 1). 

3. The standard of righteousness can not he changed. Jesus Christ 
is our exemplar (1 Cor. 11: 1; 1 Thess 1:6), and he is ever the same 
(Heb. 13: 8). Any congregation can adopt rules of conduct for their 
membership, but there is no end to such procedure, as standards of 
conduct vary with different individuals, communities and generations. 
The church of Christ has one rule: '*Ye therefore shall be perfect, 
as your heavenly Father is perfect" (Matt. 5: 48). 

II. Certain Liberties are Granted the Church. 

1. The congregation has control and direction of its own temporal 
interests. 

2. The church may choose and set apart those who are to give them- 
selves wholly to the ministries of the gospel (Acts 6: 3-6; 13: 1-3). 

3. The church may determine such details of worship as are not 



THE TRAINING OF THE CHURCH 53 

prescribed in the Scriptures — for example, what song-books are to be 
used, when and how often the gospel is to be preached, minor details 
of the Lord's table observance, whether or not musical instruments are 
to be used, when and for what purpose offerings are to be taken, etc. 
The church may or may not be uniform in these things. Uniformity 
may or may not be desirable. Any attempt to compel conformity to a 
given order in these minor matters may well be regarded as an In- 
fringement of liberty granted in the gospel. 

. 4. The church may determine by what means or method it vnll 
advance the interest of the kingdom. One congregation may support 
its own minister and evangelist in a given locality, another may share 
the support of a minister with other congregations. One may send its 
missionary to the heathen, taking direction of his work and assuming 
his support; another may have part in such an enterprise in which 
others share. One church may give largely to the work — local. State 
or national — while another may turn it3 energies to another field. One 
may co-operate with a missionary society in its endeavors, another 
may see fit to conduct its work in another way. In all this there is the 
fullest liberty, but things should be done "decently and in order." 

5. The privilege of self-defense is granted the church. That which 
is vital to her life is her faith, her unity and her morals. It is within 
the province of the local church to guard the faith. This the church at 
Jerusalem did when, in counsel assembled, they sent men to Antioch 
with a letter from apostles, elders and brethren counseling that things 
not taught by Christ and the apostles be not required of Gentile 
Christians (Acts 15: 22-29). This Paul required of the Galatian 
churches (Gal. 1: 8, 9), and John of the Christians to whom he wrote 
(1 John 4: 1-3). The church may save herself from those who cause 
division (Rom. 16: 17, 18) and from open immorality among her mem- 
bers (1 Cor. 5: 1-5). 

III. Pbecaution Should Be Exercised by the Leaders of a Con- 
gregation. 

1. The elders and deacons of a congregation should carefully con- 
sider every question that is to he submitted to the congregation, and 
see that it is presented in the best form and only at a proper meeting. 

2. No opportunity should be given for agitation among the members 
or solicitation by interested parties. The thing sought is an expression 
of the best judgment of each member, and this can best be had when 
each one is left to decide for himself, with such light as may be given 
publicly at the open meeting. The circulation of petitions and counter 
petitions should not be countenanced, nor should one man be pitted 
against another in the choice of elders or deacons, as such procedure 
is sure to result in strife without coming at the real desire of the 
whole body. 

3. Only such matters as concern the whole body should be presented 
to the church, and then only at a regular service or a called meeting, 
of which all have had due notice and always by those to whose hands 
the church has entrusted her leadership. 

4. The majority rule should be followed, but no question should be 
presented at such time or in such manner as to make a mere majority 
vote probable. The church should move as a unit, when possible, with- 



54 THE TRAINING OF THE CHURCH 

oat the sacrifice of principle.* Only on a matter of faith or morals is 
division justifiable, and then only as a last resort. If a minority is 
right in any matter, it will, in due time and by discretion, become the 
majority. 

Subjects for Discussiou 

1. How does Christ, the Head of the church, express his authority 
for the government of his body, the church? 

2. What course shall be pursued when a congregation has no mem- 
bers suitable to be made elders? 

3. What danger would there be in changing the form of government 
found in the New Testament? 

4. Can a congregation rightly take a vote to determine whether or 
not a thing is morally right? If not, why not? 

5. How should such a question as the use of musical instruments in 
worship be decided? 

6. Under what conditions is the division of a congregation per- 
missible? 

7. Name some of the ways in which discord and dissension rise in 
a congregation, and tell how to avoid these things. 



LESSON XIII. THE UNITY AND HARMONY OF THE CHURCH 

Any organization made up of human beings will contain diverse 
elements. The church, because of her all-inclusive invitation, has an 
aggregation of individuals which, for variety, can not be equaled on 
earth. 

To the church, with her own natural burden of humanity, has been 
assigned the work of bringing a lost world to Christ. To so direct her 
energies as to accomplish this stupendous task, a few fundamental 
principles must be constantly observed: 

1. There must "be oneness of purpose. The Lord's command to go 
and teach and preach must never for a moment be lost sight of. To 
fix the eye on any aim short of this goal is to run amiss and spend 
energy in vain. To cherish differing ambitions and work along diverg- 
ent lines, the church but renders her own efforts fruitless. 

2. There must he unity of action. It is the steady tramp of many 
feet that sets the strong bridge swaying, v/hen many times the weight 
could be borne safely in repose. Ten men acting together can do more 
than ten times the work of one man, but they must act together if they 
do. The *'Yo, heave ho!" of laborers has a volume of meaning in it. 
The church must move as a body. 

3. There must be harmony of parts. The type-setting, machine is a 
marvel of mechanical perfection. Each part is made for all the others. 
Each motion is timed to all the others. Wheel and lever, belt and 
pulley, bar and key, have their separate service in the workings of the 
perfect whole. The slightest roughness of a matrix or variation of a 



*To illustrate, a congregation is about to choose an evangelist or minister 
of the Word, or select a site for buildipsr; two are in prosnect, and the people 
are about equally divided ; better drop both than take a vote risking division. 



THE TRAINING OF THE CHURCH • 55 

Blender rod, and the product of the whole is marred. The church is an 
organism of many parts. Each must accommodate itself to the others. 

The unity and harmony of the church may be studied: 

I. As It is Taught by Christ. 

Note. — Jesus mentioned the church but twice. He was its founder 
and builder, and is referred to figuratively as^its ''chief corner-stone," 
but it did not come into being during his earthly life. The two ref- 
erences made to it by him are significant, however. 

1. Unity is suggested in his first mention of the church (Matt. 16: 
16-18). 

(1) The nature of its foundation, "On this Rock;" i. e., personal 
faith in Christ as expressed in the simplest confession: *'Thou art the 
Christ, the Son of the living God." 

(2) The personality of its builder: "I will build my church." It 
is to be his conception and handiwork, hence will be uniform in every 
detail as the architect works out every feature of a building that is be- 
ing constructed under his direction, and as his mind holds it all and 
his care superintends it all, so is Christ to his church. 

2. Harmony is suggested hy his second reference (Matt. 18: 15-17). 

(1) The possibility of friction is recognized: "If." 

(2) The right method of adjustment is set forth: "Go, show him." 

3. In the intercessory prayer of our Lord (John 17: 11, 20-23) is an 
earnest petition for oneness. 

II. As Emphasized by the Apostles. 

1. By Peter, the great apostle to the Jews (1 Pet. 3: 8, 9). 

2. By Paul, the apostle to the Gentiles (1 Cor. 1: 10-13; 3: 1-7; Eph. 
4:1-6). 

3. As illustrated in the apostolic vyritings (1 Cor. 12: 12-27). Com- 
pared to the human body, we find the following points of similarity. 

(1) The body has many members, so also has the church (12-14). 

(2) The result of difference between members (15-17). 

(3) To each member its own work and honor (18-21). 

(4) Members supplement and assist each other (22-25). 

(5) Members suffer and rejoice together (26). 

III. As Exemplified in the Early Church. 

1. The church at Jerusalem, made up of the first Jewish converts 
(Acts 2: 44-47). 

(1) They shared a common possession (vs. 44, 45). 

(2) There was unity in their worship (vs. 42, 46, 47). 

2. The church at Antioch, made up chiefly of the first Gentile con- 
verts (Acts 11: 19-26; 13: 1-3). 

(1) They were called by a new name, inclusive of both Jew and 
Gentile (Acts 11: 26). 

(2) There was uniformity of leadership (Acts 13: 2). 

(3) They were of one accord in obeying the Holy Spirit (Acts 
13: 13). 

The present divided state of the church is very far from the 
Scriptural pattern delivered to us by Jesus and his apostles. It has 
come about in strange ways. The Papal Church of the Dark Ages had 
brought in many of the corruptions and innovations of paganism and 
had gone far away from the precepts and examples of our Lord and 



56 . THE TRAINING OF THE CHURCH 

his inspired apostles, in teaching and life, in organization and spirit. 
This was the "mystery of lawlessness" of which Paul refers to as 
already at work in his day (2 Thess. 2:7). 

As the human mind became re-enlightened by the living word of 
God, a growing revolt against these conditions came about naturally 
and reasonably. In tire quest for true Christian doctrine, the good 
and great reformers severally caught up threads of spiritual truth and 
strove to follow their windings back to their original source. But, 
on account of error still retained, the leadings were various and often 
apparently diverse, resulting in our present-day denominations. These 
have contributed immeasurably, under Providence, to human enlighten- 
ment and progress, and have served the far-reaching purpose of the 
kingdom of God. But the times of their usefulness, as such, have 
passed by. The tides of the present are all running unionward. Plans 
and devices are suggested in great plenty, but it remains that we turn 
ourselves, every one, to the Lord's plan. 

Subjects for Discussion 

1. It is often argued that the divisions prevalent in the church 
are necessary and beneficial. Can this position be sustained by sound 
argument? Try it. 

2. Why do church-members often hesitate to do their part toward 
bringing about harmony in a congregation? 

3. Will the rule given in Matt. 18: 15-17 work in every case? 

4. What is to be gained by cutting off relations with the offender 
who refuses to be reconciled? 



LESSON XIV. THE CHRISTIAN CONGREGATION 

After the crucifixion the disciples scattered. After the ascension 
they reassembled. The story of the first congregation of Christians is 
told in Acts 1: 12-14. The first assembly was an informal and instinc- 
tive gathering of those most intimate with the Lord. There were 
present the apostles, certain women who had companied with them and 
the near relatives of Jesus. When he was gone they felt the need of 
each other's presence and counsel, so they met in the upper room of 
sweet memory, and there ''with one accord continued stedfastly in 
prayer." 

After Pentecost there was added reason for frequent meetings. The 
work of preaching the gospel had begun in earnest, opposition had been 
aroused, and as the number of disciples increased, their meetings 
would be a source of enthusiasm and encouragement. Thus it came 
about that those who were bound together by a common interest and 
engaged in a common endeavor had regular and frequent meetings 
together. 

A more potent reason for their meetings however, and the one which 
endured longer than all others — still endures, in fact — was that the 
Lord himself, while yet in the flesh, had given them a memorial to be 
observed in remembrance of him. Thus we read that they "continued 
stedfastly in the apostles' teaching and fellowship, in the breaking of 



THE TRAINING OF THE CHURCH 57 

bread and the prayers" (Acts 2: 42). The breaking of bread is here 
named along with three other exercises, any one of which might have 
been sufficient to occasion the assembling of Christians in one place. 
That this memorial became the center and occasion of the public meet- 
ing will appear from the reference to the assembly at Troas, where 
Luke says, ''And upon the first day of the week, when we were gathered 
together to break bread, Paul discoursed with them, intending to de- 
part on the morrow" (Acts 20: 7). 

The interests, then, that made the Christian congregation a necessity 

1. To show the Lord's death by keeping the memorial he had ap- 
pointed. 

2. To conduct the service of teaching, by which apostolic doctrine 
was imparted. 

3. To share the fellowship or partnership of the gospel. 

4. To engage in worship by prayer and, as we find later, by the use 
of "psalms, hymns and spiritual songs." 

In our study we will call attention to the duties, dangers and 
difficulties of the local church. 
I. Duties Outlined. 

1. The first duty of the church is that committed to the apostles — to 
preach the gospel. Our Lord's desire was made plain. The eleven were 
commanded to go to all the world and teach all nations the things re- 
ceived from him. In carrying out their task, they organized congrega- 
tions and appointed competent persons to lead in the work. In every 
such local church of which we have any account, the thing made most 
prominent was the extension of the good news that a Saviour had come. 
This is still the duty, and the chief duty, of the local church. It may 
be done by any disciple whose gifts of speech and whose uprightness of 
life will make the message welcome; it may be done by elders of the 
congregation as in certain cases recorded in the New Testament (Acts 
8:4, 5; 18: 24-26), or by evangelists and ministers set apart by the 
church for this work. The church has liberty as to the best method, 
but none as to the task assigned — she must go and preach. 

2. To maintain the ordinances is another duty of the local church. 
Both baptism and the Lord's Supper are designed to witness for 
Christ before the world. They tell in symbol the facts of our faith. 
The congregation that would prosper must give them due prominence 
in its teaching and its practice. Care should be exercised that the 
table service and the administration of baptism be fittingly attended to, 
for thereby the basic principles of the gospel are often forcibly im- 
pressed on those not yet obedient to the Lord. 

3. To invite others to Christ is an important function of the con- 
gregation. For this purpose meetinghouses are erected, the ministry 
supported, special services conducted arid various activities kept in 
operation. The invitation sounded from the pulpit is the church's 
invitation, but it should not be the only one. Each disciple is saved 
to serve, and by bringing others to attendance on the public services 
of the congregation his work can be made effective. All that is planned 
and carried out in the church should be so conducted as to be, tn 
spirit and fact, an invitation from those present to a closer relation 
w^ith Christ. 



58 THE TRAINING OF THE CHURCH 

II. Dangers to be Avoided. 

1. Discouragement. A danger common to young churches and Chris- 
tians, and one apt to beset even the experienced v^orker, is discourage- 
ment. The world is not ready to grant full right of way to the church 
as yet, and unexpected oppositions will arise. The scourge of denomina- 
tional prejudice will afflict. Many who enlist energetically will turn 
back. Disagreement among members occurs. There will come times 
when no ray of hope shines to beckon on. As every child must come 
up through the dangers and diseases incident to infancy, so every con- 
gregation must be made strong by resisting these discouragements. 
God is with his people. The church is the body of Christ. With such 
headship there is no possibility of ultimate failure, if we do our best. 
The Master saw, beyond the cross and the tomb, and the centuries of 
darkness, that his way would triumph in the end. This nerved him 
to his sacrifice, as it should cheer us in our service. 

2. Dissension is a danger sure to be encountered. No family but 
has differences to reconcile. How much more may they be expected in 
a congregation of individuals widely different in temperament and 
training. Love saves the family from disruption, and it should so op- 
erate in the church that only good can come from such differences as 
arise. Differences are not always an evil. Dissension may lead, finally, 
to the best The rule to be followed in all such cases is that of mutual 
concession for love's sake, in which due regard for others is made the 
key to each difficulty. 

3. Division is a serious stage to which dissension sometimes leads. 
Division in the body of Christ should be regarded with horror. It 
should be avoided at any cost, save that of the life of the body itself. 
When the question at issue is one of essential Scriptural teaching 
affecting the faith of the body, or of morals corrupting its life, severe 
measures may be employed, as when a member of the human body is 
amputated to save life. 

III. Difficulties to Overcome. 

1. The need of trained workers. One person w^ho knows how, can 
make a church in many a community, and the death or removal of 
some leading spirit often cripples a congregation for years. It should 
not be so. There should be more members who know the details of 
thoroughgoing religious work. By means of special classes and fre- 
quent meetings for the discussion of the best methods, and by attend- 
ance upon conventions and kindred gatherings, much can be done to 
gain a better grasp of effective endeavor for the kingdom. 

2. Harmonizing of diverse elements. In the church are assembled 
those who, in other walks of life, bear various relations to each other. 
The rich man and the poor, the employer and his employe, the house- 
wife and her help, the learned and the uneducated, the professional 
man and the mechanic — all these are thrown together in the church. 
Here each stands upon his own personal merit, all worldly standards of 
measurement being discarded. Here all are members of one family. 
There are no social distinctions in Christ. To so conduct the affairs 
of a congregation as to profitably engage them all in a common worship 
and a common service will not always be easy. Each one will have 
his part in the endeavor. 



THE TRAINING OF THE CHURCH 59 

3. Care of the weak and wayward. Some members of the church 
have been used to lives not becoming to the new relation. The* old 
ties will still bind them. They must be encouraged and borne up till 
new habits are formed and new associations established. Some are 
wayward by nature. They will wander often, and continually try the 
patience of their brethren. It is easy to become critical of such, but 
the God of us all is patient, else we would not be numbered with his 
flock. The wayward must be sought out and restored. To sin is human, 
but to save the sinner is divine. 

4. Financing the work. We have put this last. It is not least nor 
easiest, but if what has already been outlined be done first, the finance 
feature is made simple. Let there be sufficient interest, and a fellow- 
feeling will bind the body together and the needed fellowship or 
partnership will be assured. When we give ourselves it becomes easy 
to give our money. No plan can be adopted in detail in all congrega- 
tions, but the plan that gets an offering from each member each week 
will operate best in most cases. A very common error in our day 
is that each church, to continue and thrive, must of necessity have a 
''settled pastor" from the first. The support of one who gives his en- 
tire attention to the preaching of the Word may be wise as part of 
the program of a church, but it is no part of the church itself. A 
group of earnest disciples can constitute a church and carry on its 
work prosperously without "regular preaching." In many cases this 
is by far the better way. 

The importance of congregational training and culture can not be 
overestimated. The welfare of the whole work from the local Bible 
school to the hospital and dispensary in farthest India, depends upon 
the kind of congregations we have. Each congregation has a char- 
acter and is known in the kingdom by the kind of work it does. The 
buiMing up and improvement of our local churches is a most essential 
enterprise of the kingdom at the present time, for thereby we 
strengthen the whole body of the Lord. 

Subjects for Discussion 

1. Do the three duties of the .church named under the first main 
head of this lesson cover sufficient ground, or are there others that 
should be included? Should the church, as such, go into politics, for 
example? 

2. How far should the church give herself to physical ministries, 
such as nursing, healing and rendering aid to the needy? Are these 
her obligations primarily, or are they incident to a more important 
work? 

3. How may dissension in a congregation be avoided? Work out 
some safe and sufficient rules, or, better, find Scriptural rules. (See 
Phil. 2: 1-4.) 

4. When division threatens a congregation, what course should be 
followed? Is it ever desirable or justifiable? 

5. What difficulty, of those mentioned, is most common and what 
one hardest to overcome? 

6. What do you regard as the greatest woakness of congregational 
churches? 



60 THE TRAINING OF THE CHURCH 



LESSON XV. ORGANIZATION FOR WORK 

Organization is the placing of each part so as to make the whole 
effective. 

Given, a force and a work, organization so utilizes and applies the 
force as to make it do the work. 

By organizing the parts of an engine or dynamo, the stored-up 
energy of nature is hitched to the tasks of humanity. 

By organization of interests, the great currents of commerce and 
trade are set in motion. 

By relating men to each other for a given purpose, elections are 
controlled and great issues decided. 

Is there any reason why a church organization should be managed 
in a slipshod, fast-and-loose manner? If not, why are so many congre- 
gations contented with such conditions? 

There is every reason why the church should be the best conducted 
concern on earth: 

1. Its enterprise is the greatest and most important. 

2. Its resources are most varied and variable. 

3. Its plan is a voluntary co-operation dependent upon the harmo- 
nious working of all its parts. 

4. Its work is done hy volunteers who are bound to do their work 
**as unto the Lord." 

The problem of any enterprise is the problem of organization. Fred 
Harvey was asked to establish and operate a line of restaurants for a 
great railroad system. After some time for consideration he declined 
the position and the tempting salary. Asked why, he answered, "I 
can't find enough men of the right kind." 

The church has before her the greatest undertaking ever projected. 
The power is furnished, and if she can find the right men and place 
them wisely, it can be done. 

I. Why Organize for Religious Work? 

1. To get the Lord's work done — hy men and in men. Organization 
of the right kind helps the work and the worker. If it fails in this, it 
is trouble for nothing. 

2. To get each one to work. Fortunes have been made from waste 
products. It should be our aim to save the waste in our church work. 
Scattering influences from lives of Christians, now practically fruit- 
less, if diverted to the legitimate work of the church, would save the 
world. 

3. To provide work for each one. To prevent losses should be a 
constant endeavor. Practical people turn from any organization that 
does not have activity and an objective. If you would keep people to 
the church, keep them busy in the church. 

4. To get each one in his place. To simply urge all to work may 
accomplish very little. Such a course may give people a will to work, 
but there must be a way as well as a will, and not every Christian 
can find a wise way. 

II. When to Organize. 

1. When there is a work to do. There was no such organization 



THE TRAINING OF THE CHURCH ' 61 

as the church until a great work had been assigned. There were no 
deacons in the church until they were needed for the daily ministra- 
tion, and no elders until the work of teaching and caring for the 
needy became too extensive for the twelve. The rule should be, first 
a work and then a way. An organization without a definite work to 
do is worse than useless, it is hurtful. If this one rule were observed, 
there would be no overorganization. Let the needs of the work call 
for the organization. 

2. When there is material to he organized. The mere election of 
officers and appointment of committees is of no value — it may be a dis- 
advantage. Skeletons of extinct organizations are often a hindrance. 

3. When a people have a will to work. To organize a listless and 
disinterested group of people by selecting officers and naming com- 
mittees is of no use; such a body is no better organized than disorgan- 
ized. It is the nature and desire of the people that makes organization 
of value. 

III. How TO Organize. — The church is the body of Christ. As such 
she is subject to him — the head over all things to her — and her chief 
responsibility is to carry out his will on earth. He made it his busi- 
ness, while here, to heal, teach and preach, ^hese ministries were 
assumed by the early church and provision made to carry them on. 
Organization kept pace with the demands of the work. To carry out 
our Lord's will is apostolic and thoroughly orthodox, and the method 
which best serves this purpose is most Scriptural. In every case a 
congregation must make provision for these activities, or it will not 
prosper and succeed as it should. 

1. Scriptural provision. There must be competent leadership. The 
congregation must have overseers and servants to direct her affairs 
and minister to her needs. Provision is made for this in the divine 
plan revealed to us in the New Testament. Elders and deacons are to 
be chosen from among the brethren. They are the natural and 
Scriptural leaders, and, being chosen by the church itself, it is but the 
body attending to its own affairs in a decent and orderly way. Beyond 
this primitive plan no scheme can be bound on any church. Any 
further organization should grow out of the needs of the work, and 
be directed and approved by those whom the Holy Spirit hath "made 
bishop to feed the church of the Lord which he purchased with his 
own blood."* 

2. Reasonable and regular organization. Provision must be made 
to carry on the ministries appointed by the Lord. In many churches 
the elders and deacon, if active and attentive to duty, can look after 
these things in a general way, and in any church, if they are in- 
different, it will be of little use for them to assign these duties to 
others. Where a congregation is large, however, and the work too 



*It will be noted that no reference Is here made to organization beyond the 
congregation. The reason for this is that we are following the New Testament 
pattern. The right of disciples to associate themselves together for the pro- 
motion of any Christian work can not be denied, but such organization (mis- 
sionary and benevolent associations. Bible societies, etc.) is no part of the 
church, can not presume to control, direct or become correlated to the churches 
nor yet to be controlled by them. They are business concerns as truly as is 
a bank or manufacturing concern. 



62 THE TRAINING OF THE CHURCH 

great for them, these brethren should call others to their aid and see 
that the work is properly done. 

(1) The "daily ministration." In the early church the distribu- 
tion of food to the needy was so designated. In the church of to-day 
it should cover all ministries to the physical needs, such as visiting 
the sick, seeking out and aiding the needy, encouraging the distressed 
and downcast. To this work any number of disciples may be dele- 
»gated, and they may be designated as a committee or society as is 
best. The ideal state is where each Christian does these things vol- 
untarily, but, falling short of the ideal, we must see that the work 
is done. 

(2) The teaching service. Not every one is "apt to teach," so 
elders were to be selected with this in mind, for the church must 
teach. If the work of teaching in a given case is too great for the 
elders, they may adopt proper methods to have it carried on. The 
Bible school of the local church is the product of the teaching function 
of the church; it is her voluntary effort at self-preservation. Paul 
instructed his associates to commit the truth they held to faithful 
men who should be able to teach others. The Bible school should be 
under the direction and care of the eldership, or, perhaps better, the 
eldership should have the care and direction of the Bible school. As 
a matter of fact, the elders are often strangers to the school and the 
school a long, long reach ahead of the eldership. In this there is need 
of restoration of the divine plan. The elders may call others to aid 
them and effect such organization as the case may require, but for 
them to resign this important work entirely to the hands of others 
is unscriptural and abnormal. 

(3) The preaching of the Word. In the early church there were 
those in the eldership who "labored in word and doctrine." As life 
became more complex and duty more specific, the work of preaching 
came to be done more and more by those who, by nature or prepara- 
tion, were best able to proclaim the Word. Then it was that Paul 
asserted that "they that preach the gospel should live of the gospel," 
and that they that minister in spiritual things should be ministered 
to in temporal things. Thus the elders of a congregation could bring 
to their assistance those most competent to perform this important 
service. Such an one was not a **pastor," in the modern sense of that 
word; i. e., one who assumes entire charge of the affairs of the congre- 
gation, and is expected to visit all the sick, conduct the Bible school 
and preach twice a week in the bargain. This state of things is an 
abuse and a perversion of the primitive order. 

4. The ''OfficiaJ Board.'' Those in charge of a congregation should 
hold regular meetings, once a month, or, better, once a week, to con- 
sider the interests of the work in their care. For lack of a name for 
this body, made up usually of elders and deacons, it has been called 
the "Official Board" and in some cases the "Executive Committee." 
The Scriptures know neither designation, nor, for that matter, do they 
know the term "Bible school" or "prayer-meeting." If care be taken 
not to vary from the essential plan of the Scriptures, the mere matter 
of designation, where no Scriptural name is given, is not of greatest 
importance. 



THE TRAINING OF THE CHURCH 63 

The brethren composing this body should have such organization 
as will expedite their work — chairman, secretary, treasurer and com- 
mittees as they may be needed, such as finance, repair, membership, 
pulpit, etc., but no invariable plan of procedure can be attempted. 
In every case let the work lead to the plans rather than the plans to 
the work. 

Subjects for Discussion 

1. What is meant by organization and what is to be gained by it? 

2. Under the rule "Where the Scriptures speak we speak, where 
the Scriptures are silent we are silent," how are we justified in form- 
ing any organization or making use of any method not found in the 
primitive churches? 

3. Should the organization of all congregations be the same? Can 
we have uniformity here? If not, why not? 

4. Are forms of organization additional to the simple New Testa- 
ment order to be considered as integral parts of the church or as 
mere tools to be used or not as may best suit our needs? 

5. What evils result from organization above and beyond the local 
church if regarded as religious organizations? 



PART IV. 

FIVE LESSONS ON CHURCH HISTORY 



Lesson XVI. The Period of Be^innin^s 
Lesson XVII. The Period of Persecution 
Lesson XVIII. The Falling Away 
Lesson XIX. The Reformation 
Lesson XX. The Restoration 



LESSON XVI. THE PERIOD OF BEGINNINGS 

The growth of the church may be compared to that of the oak. 
From the lowliest beginnings it has risen steadily to strength and 
majesty. Yet we have not seen the true glory of the church; what 
she is but faintly overshadows what she shall be. The living oak is 
splendid, but only when its strength is put to use does it serve highest 
ends. The church has been all these centuries getting ready. And 
for what? To take the world for Jesus Christ — to save mankind 
through the gospel. 

With this view of the church's des+iny her early years will be full 
of interest: it is only when a man shows greatness that his boyhood 
becomes significant and interesting. Every step of her past progress 
is vitally related to what the church is and what she is yet to be. 

The beginnings of the church — that period covered by the New 
Testament records — may be studied in three sections set off from each 
other by as many transitional steps. 

I. The Beginning at Jerusalem. 

1. The time and place of this beginning was definitely foretold 'by 
Christ. (Read Matt. 16: 13-21; Luke 24: 46, 47; Acts 1: 4, 5.) 

2. This 'beginning was among the Jews, and for several years the 
gospel was not preached to Gentiles (Matt. 10: 5, 6; Acts 11: 9). The 
Jews were a prepared people. The apostles were all Jews. The first 
gospel sermon was preached by a Jew, to Jews, in the Jewish temple, 
on a Jewish feast day, and all the converts were Jews. 

3. Development of this Jewish church. 

CD Provision for the destitute (Acts 4: 34-37). 

(2) Selection of brethren for special service in the church (Acts 
6: 1-6). These servants were not called deacons, but the deaconate of 
local churches is the outgrowth of provision here made. 

(3) Persecution of first disciples (Acts 8: 1-3). 

(4) Extension of the gospel to the Samaritans (Acts 8: 4-25). 

(5) The conversion of Saul and his appointment to the apostolic 
64 



THE TRAINING OF THE CHURCH 



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66 THE TRAINING OF THE CHURCH 

office charged with a ministry to the Gentiles (Acts 9: 1-20; 22: 1-16; 
26: 1-18). 

II. The Church at Antioch. — Read Acts 11: 19-26. Concerning 
this first and typical Gentile congregation note: 

1. Preparations had heen made for such a move as this. 

(1) Peter, apostle to the Jews, had been shown that all nations 
were alike to God (Acts 10: 9-35). 

(20 Cornelius, a prominent Gentile of Csesarea, with his household, 
had been baptized by Peter (Acts 10: 1-48). 

(3) The Jewish church at Jerusalem had investigated the incident 
of these Gentile conversions and approved it (Acts 11: 1-18). 

(4) Saul, who had been chosen for special work among the Gentiles, 
had been in training (Acts 9: 20-30) and was ready to begin at Antioch 
(Acts 11: 25, 26). 

2. The enlargement was signalized hy the adoption of a new name 
(Acts 11: 26). This name became the common designation for dis- 
ciples (Acts 26: 28; 1 Pet. 4: 15, 16). 

3. The missionary enterprise assumed new proportions at Antioch 
(Acts 13: 1-3). Heretofore missionary effort has been largely in- 
dividual; disciples told the story voluntarily wherever they went, and 
results followed. But it took persecution to scatter them and set them 
to work in new fields. Here the Holy Spirit directs a church to send 
men forth and assume the responsibility, and it is done. 

4. The question of enforcing Jewish religious rites on Gentile 
Christians came up for settlement at Antioch (Acts 15: 1). It was 
appealed to the apostles at Jerusalem, who called an assembly of the 
church and rendered a decision under guidance of the Holy Spirit 
(Acts 15: 1-29). This is known as the "council at Jerusalem." 

5. PauVs first missionary journey was completed, and he, with 
Barnabas and Mark, returned and reported to the church at Antioch 
(Acts 13: 4-14: 28). The apostle then sets forth on a second journey, 
visiting churches formerly established (Acts 15: 36; 16: 5). At Troas 
the party is halted, evidently hemmed in by circumstances, and hin- 
dered by the Holy Spirit from going into other parts of Asia (Acts 16: 
6-10). 

III. The Entering of Macedonia (Acts 16: 9, 10). 

Note. — Paul has three companions from here — Luke, Silas and 
Timothy. 

1. The significance of the step. 

(1) It was the breaking of all bonds and the beginning of a world- 
conquest for the gospel. The living message has spread from Jew to 
Samaritan, then to Gentile, and now it goes "into all the world." 

(2) Here again, as at the house of Cornelius and in the vision of 
Peter, a special messenger appears to indicate the line of advance. 

(3) Paul's special commission to the Gentiles begins from Troas. 
Henceforth, though his beginning in each new field is with Jews, his 
evident aim is to preach to the Gentile peoples. 

2. Progress in Europe. 

(1) At Philippi, the chief city of that section, Lydia, a Jewess, and 
the Roman jailer, with their families, were converted (Acts 16: 11-40), 
and a congregation was formed (Phil. 1: 1, 2). 



THE TRAINING OF THE CHURCH 67 

(2) At Thessalonica there were many conversions, some of them 
people of prominence, but persecution of the Jews interrupted their 
work (Acts 17: 1-9). But a church was formed here (1 Thess. 1: 1). 

(3) At Berea there was a ready response to the message, but Jews 
from Thessalonica followed and Paul was sent away (Acts 17: 10-15). 

(4) At Athens, the city of Greek culture, Paul preached on Mars' 
hill to a Gentile audience, with but little effect (Acts 17: 16-32). 

(5) At Corinth Paul found two fellow-craftsmen, Aquila and Pris- 
cilla, and, laboring with them at their trade of tent-making, he sup- 
ported himself until the gospel was firmly established and a good 
church organized (1 Cor. 1: 1-3). After this he returned to Antioch in 
Syria (Acts 18: 1-22). Thus ended the second missionary journey of 
Paul. 

3. PauVs third tour. ' 

(1) He visited former fields of labor in Asia, establishing the 
disciples (Acts 18: 22, 23). Then he remained more than two years at 
Ephesus (Acts 19: 1; 20: 1). 

(2) After this he went among the churches of Macedonia and re- 
turned to Judea by way of Troas, making short stops there and at 
Miletus (Acts 20: 1-38). 

4. The journey to Rome. 

When Paul reached Jerusalem, the Jews * formed a conspiracy 
against him. He was kept a prisoner at Caesarea, under false accusa- 
tion. Appealing to Caesar, he was taken to Rome, where, after a time, 
he was granted semi-liberty and permitted to preach to and teach such 
as came to him (Acts 28: 30). 

5. PauVs fi7ial tour. 

It is very generally believed that Paul was released from his first 
imprisonment in Rome in the spring of 63 A. D., and that, for three or 
four years thereafter, he continued his ministry in various parts of the 
empire. This he fully expected as indicated in Philem. 22 and Phil. 
2: 24. And this final tour is clearly implied in the events noted in the 
following Scriptures: leaving Timothy at Ephesus (1 Tim. 1:3); 
leaving Titus in Crete (Tit. 1: 5); leaving Trophimus sick at Miletus 
(2 Tim, 4:20); his wintering at Nicopolis (Tit. 3:12). Traditions 
relate that he suffered martyrdom at Rome, 67 A. D. 

Paul is supposed to have been beheaded rather than crucified, be- 
cause he was a Roman citizen, and because it was unlawful to put a 
Roman citizen to death on a cross. Where Paul was beheaded is not 
certainly known. It is generally supposed to have occurred at a place 
called the ''Salvian Waters," about three miles from Rome, and that he 
was buried in the Ostian Way, where a magnificent church was after- 
wards built. But of this there is no absolute certainty. The following 
thoughtful reference to the close of Paul's life may fitly close our 
lesson: 

It is far more important and Interesting for us to be assured, from the 
character which he evinced, and from the proofs of his zeal and toil in the 
cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and 
his God. Wherever he died, his spirit, we doubt not, is in heaven. And where 
that body rested at last, which he labored "to keep under," and which he 
sought to bring "into subjection (1 Cor. 9:27), and which was to him so much 
the source of conflict and of sin (Rom. 7:5, 23), is a matter of little conse- 



68 THE TRAINING OF THE CHURCH 

quence. It will be watched and guarded by the eye of that Saviour whom he 
served, and will be raised up to immortality. In his own inimitable language, 
it was sown in corruption ; it shall be raised in incorruption : it was sown in 
dishonor ; it shall be raised up in glory : it was sown in weakness ; it shall be 
raised in power : it was sown a natural body ; it shall be raised a spiritual body 
(1 Cor. 15:42-44). And in regard to him and all other saints, "when this cor- 
ruptible shall put on incorruption and this mortal shall have put on immortality, 
then shall be brought to pass the saying that is written, Death is swallowed up 
in victory'' (1 Cor. 15: 54). To Paul, now, what are all his sorrows and perse- 
cutions, and toils in the cause of his Master? What but a source of thanksgiving 
that he was permitted thus to labor to spread the gospel through the world? So 
may we live — imitating his life of zeal and self-denial and faithfulness — that 
when he rises from the dead, we may participate with him in the glories of the 
resurrection of the just. — Barnes^ "'Notes on Acts/' 

DATES TO REMEMBER. 

Church at Jerusalem — Pentecost A. D. 30. 

Conversion of Paul A. D. 36. 

Conversion of Cornelius A. D. 41. 

Establishment of church at Antioch A. D. 38-41. 

Beginning of first missionary journey .A. D. 49. 

Beginning of second missionary journey A. D. 50. 

Beginning of third missionary journey A. D. 53. 

Arrest at Jerusalem and imprisonment in Caesarea. A. D. 57. 

Journey to Rome * A. D. 59. 

Death A. D. GG or 70. 

Note. — It is impossible to .be absolutely correct as to New Testament 
chronology. The dates here given are not far from those given by 
leading authorities. For all general purposes, they are sufficiently 
accurate. 

Subjects for Discussion 

1. What reasons can be assigned for the choice of Pentecost as 
suited for a first full proclamation of the gospel? 

2. Why was the first work confined so largely to Jews? 

3. In what particulars was the conversion of Cornelius different 
from that of other conversions? (This should be made very clear.) 

4. Were there good reasons why th^ name ''Christian" should be 
first used in the Gentile church at Antioch? 

5. Significance of the call to Macedonia. Why would a country of 
civilization and culture need the gospel? Was there not plenty of work 
yet to do in Asia? 

6. Go over Paul's journeys on ^ good wall map. 



LESSON XVII. THE PERIOD OF PERSECUTION 

Any living thing is strengthened by being compelled to resist. The 
oak, before it is fitted for beam or mast, has been twisted and swayed 
by many a fierce tempest. The cat, in absence of other occupation, 
draws its claws over a wooden surface, compelling the muscles to work 
against an opposing force. The most approved form of physical cul- 
ture consists of the mere arraying of one muscle against another in 



THE TRAINING OF THE CHURCH 69 

temporary contest. We are the product of our oppositions more than 
our harmonious relations. There is a scientific truth in the stanza: 

"Fight manfully onward, 
For yielding is sin. 
Each victory will help you 
Some other to win." 

That principle which holds true in the realm of trees and animals 
is true also of doctrines, organizations and reforms. That divine wis- 
dom which provides each living creature with such furnishment as he 
needs, and such a life-experience as will best minister to his develop- 
ment; which takes each heaven-bound soul up through great tribula- 
tion; which provided that Jesus, though he were a son, should be made 
a perfect Saviour through suffering — that wisdom seems to have ap- 
pointed that his body, the church, should grow strong by struggle and 
aflaiction. 

The persecutions of the early church arose from contact with other 
and long-established religious systems. The mild and inoffensive 
methods of love seemed to fail and fall into confusion before the 
fierce passions of unsubdued human nature. The church suffered much 
at first, but, when the storm had spent itself, she was still there, white 
and pure and stronger than before. Truly the blood of martyrs proved 
to be the seed of the church. 

I. Jewish Persecutions. The gains of the church were from Jew- 
ish ranks almost wholly for several years. For this reason the new 
religion was in disfavor among the Jews. 

The two leading sects of the Jews were Pharisees and Sadducees. 
The former were the more numerous, but the latter more influential. 
The Pharisees were of the rank and file — the strictly orthodox — while 
the Sadducees were aristocratic and exclusive. Though in constant 
controversy with each other, they often joined their forces to oppress 
the new *'Way" that had appeared. 

1. The first persecutions were petty oppositions, threatenings, im- 
prisonments and an occasional beating. These were usually admin- 
istered on a false charge, and always w^ith the hope of compelling 
silence as to the facts of our Lord's life. Almost always the preach- 
ing of the resurrection stirred up bitter resentment. Read' Acts 4: 1-3, 
15-21; 5: 17, 18, 33-42. 

2. The "tribulation about Stephen'' (Acts 6:7) shows the real cause 
of the persecution that cost Stephen his life. Christianity was proving 
successful and must be thwarted at any cost. So great was the number 
of disciples in Jerusalem that seven men were chosen to superintend 
the distribution of aid to the needy. The first severe blow fell on one 
of this seven. Stephen, a man ''full of grace and power, wrought 
great wonders and signs among the people." Because of this he was 
set upon and slain (Acts 6: 8-15; 7: 1-GO). But the result of this deed, 
and others that followed, was far from disastrous, for the disciples 
that fled from Jerusalem at this time went to other cities telling the 
story with earnest boldness (Acts 8: 4-8). 

3. The persecution by Herod. It was some years later, after Saul, 
the leader of the persecution following Stephen's death, had himself 
become a disciple, that Herod *'put forth his hand to afflict certain of 



70 THE TRAINING OF THE CHURCH 

the church." In this onslaught James perished by the sword and 
Peter had a miraculous escape from prison (Acts 12: 1-24). And here 
again the account ends with a triumphant note: ''But the word of God 
grew and multiplied." 

4. Other Jewish persecutions. Wherever Paul went he was misrepre- 
sented and mistreated by those of his nation. He was stoned, imprisoned 
and beaten, but the rage of Jewry had about spent itself when the gospel 
began to be known at Rome, and, before Paul's work was done, the 
power of Hebrew opposition was waning, but danger began to be mani- 
fest in another quarter. It was for Paul to suffer from persecutions 
among his own countrymen, and then be delivered to the new and 
more formidable foe that had appeared as an ally to aid in suppressing 
the church. Read Acts 21: 27-40; 25: 11, 12; 2G: 30-32; 27: 1-44. 

II. Pagan Persecutions. The occasional oppositions of the Jews 
in Palestine and elsewhere, as told in Acts, served but to spur the 
disciples to greater earnestness and to drive them to wider fields. The 
more terrible scourgings inflicted later on sicken the soul to faintness 
as one reads. 

There were ten great persecutions in the period from the time of 
Emperor Nero, A. D. 64, to A. D. 313, when Constantine granted tolera- 
tion toward the Christians. The most violent and widespread of the 
persecutions were: 

1. Under Nero A. D. 64. 

2. Under Trajan A. D. 107. 

3. Under Ma^ximus A. D. 235. 

4. Under Decius A. D. 249. 

5. Under Diocletian A. D. 303. 

It is impossible to ascertain the number of those who perished in 
the struggle with paganism. It has been estimated as running into 
hundreds of thousands, but Gibbon (who, however, is known to be 
somewhat prejudiced against Christianity) thinks this much in ex- 
cess of the actual number. Certain it is that they were burned, 
crucified, torn asunder by beasts, buried alive, and subjected to tor- 
tures and torments of every imaginable kind. But these early Chris- 
tians rejoiced "that they were counted worthy to suffer for the name" 
(Acts 5: 41); and in the times of severest trial their number was be- 
ing increased by accessions from the very household of Caesar, so that 
it was seen again to be true that the blood of the martyrs was the 
seed of the church. 

III. Subsequent Peesecutions. Samuel Edgar, in his "Variations 
of Popery," tells of three periods of persecution. The first was against 
the gospel from outside the church; this extends from the beginning 
to the time when Constantine was made emperor, in 325. The second 
was also against the gospel, but it was within the church, where 
temporal power had assumed control; it extends from Constantine to 
the Reformation — about one thousand years. The third was against 
the gospel as set forth in the Reformation, and was carried on hy the 
church — the apostate church, in which the headshin of Christ has been 
disowned and a man made "lord of the church." This persecution con- 
tinued with severity till the Reformation had established itself, and 



THE TRAINING OF THE CHURCH 71 

continues to-day wherever Romanism dares to stand forth in true 
colors. 

This lesson deals with but the first period, the others falling more 
naturally into the time covered by the two subsequent lessons. 

It was never meant that force should be used to advance the gospel. 
The inquisitor, though an agent of the church, is as far removed from 
the Lord, both in character and office, as can be imagined. The apostles 
walked in the footsteps of their Master, gladly suffering persecution 
for the gospel's sake. For several ages the Fathers faithfully imitated 
the example set by them. Bernard, in harmony with his pious prede- 
cessors, enjoins toleration and patience. "Faith is conveyed," says he, 
"by persuasion and not by constraint. The patrons of heresy are to be 
assailed, not by arms, but by arguments. Attack them, but with the 
Word, not the sword." 

"Blessed are ye when men shall persecute you," said the Lord, and 
his words held true and yet hold, but accursed was the church in that 
day when she became a persecutor, and accursed to this day is any 
organization which hides bloody hands under a cloak of pretended 
discipleship to the meek and lowly Jesus. That there was purpose in 
these persecutions, or rather that God has used them to the advantage 
of his gospel, no one can doubt, but this does not relieve those re- 
sponsible for it from the guilt of having "persecuted the church of 
God." 

Subjects for Discussion 

1. Debate: Resolved, That men and institutions are benefited by 
their hardships more than by favors shown them. 

2. Is religious persecution ever justifiable? 

3. Is it persecution to courteously expose false teaching? 

4. How far may the church take action against those whose con- 
duct or teaching is unscriptural? 

5. Are men ever "persecuted for righteousness' sake" in our day? 

6. Give some familiar instances where opposition is a source of 
strength and growth. 



LESSON XVIII. THE FALLING AWAY 

Jesus said that his gospel would be preached in the whole world 
(Matt. 24: 14; Luke 2'4: 46, 47). But no great transfiguration is 
wrought suddenly. This is true particularly of moral movements. To 
be safe and lasting, such crusades must rest on teaching, and the 
process is necessarily slow. 

Every good thing has. enemies and opposers, and the better it is 
the more numerous will be its foes. The church was no exception to 
this rule. Many disciples would be discouraged in the absence of the 
great leader. Violent persecutions would dismay others. The allure- 
ments of former lives would win many from the faith. But the en- 
croachment of organized world powers, and their possession of the 
church, did more than all else to paralyze and hinder progress. 

There was a ''falling away" early in the history of the church, 
which cast its chill over many hundred years. Could the first dis- 



72 THE TRAINING OF THE CHURCH 

ciples have had a glimpse of the future, apprehension would have 
cooled their evangelistic ardor. But He who cares for tiny seeds when 
winter falls, would see that their sowings did not suffer. It was for 
them to do His bidding, for Him to take care of results, and it is for 
us to see the fruitage of that marvelous past. 

The apostasy may be considered in three separate aspects: 
I. As Foreseen and Foretold by Inspired Apostles. Read 2 Thess. 
2: 1-12; Acts 20: 29, 31; 1 Tim. 4: 1, 2, 3; 2 Tim. 3: 1-9, and note. 

1. The "'mystery of lawlessness was already at work,'' hut ''there 
ir one that restraineth now until he he taken out of the way'' (2 Thess. 
2:1). Date, A. D. 52. 

2. After Paul's, death the evil would hreak forth openly (Acts 20: 
29, 30). Date, A. D. 58. 

3. This power would eventually sit "in the temple of God, setting 
himself forth as God" (2 Thess. 2:4). 

4. "Doctrines of demons" would he taught as from God, "forbidding 
to marry, and commanding to abstain from meats, which God created 
to be received with thanksgiving by all them that believe and know 
the truth" (1 Tim. 4: 1-3). All of this, says Paul, ''the Spirit saith 
expressly." In 2' Tim. 3: 1-9, he further describes the terrible times in 
prospect. Date, A. D. 66. Paul's last Epistle. 

II. As Affecting the Organization of the Church. 

1. The primitive organization was distinguished by 

(1) Its simplicity. In each congregation were elders to attend to 
spiritual matters and deacons to handle temporal things. 

(2) Its democracy. The congregation was highest authority and 
the people ruled in the congregation. 

2. Perversion of the elder's office was the beginning of evils. The 
leading elder of a congregation came to be regarded as head of the 
flock. The leading elder of the leading church in a group of congrega- 
tions came to be looked upon as virtual director of the affairs of all. 
Thus at last the most prominent elder in the church at Rome came to 
have special honor paid him from all members of all churches in the 
empire. 

3. The Christian religion idas adopted- as the religion of the Roman 
Empire by Constantino in 313 A. D. The power of the bishop or elder 
of the Roman Church continued to grow till, in 440, he was officially 
declared to be the ''rector of the whole church." With this flagrant 
perversion of the office and functions of the bishops in the churches of 
the New Testament, as the years went by, "archbishops" and "cardi- 
nals" were introduced, adding other links in the most despotic 
hierarchy the world has ever known. Thus the organization of the 
New Testament church is wholly subverted. 

4. The scheme of apostolic succession was worked out by Leo II., 
in 460 A. D. It represented Peter as the first pope, with a line of 
successors, each having power to give the "keys of the kingdom to the 
lower clergy." It has no foundation in history. 

5. The title "Lord of the Whole Church" was bestowed on the 
Bishop of Rome by Emperor Justinian in 533, and the Papal dominion 
in the church was complete. Mr. Campbell, in his debate with Bishop 
Purcell, affirmed that the first pope was crowned in 606 A. D. 



THE TRAINING OF THE CHURCH 73 

III. As Affecting the Doctrines of the Church. 

1. The names ''church of Christ" and ''church of God" used by 
apostles gave way to the name "Holy Roman Catholic Church." 

2. The ordinances were perverted. Sprinkling was authorized as 
valid, instead of immersion, in 1311. The Lord's Supper was given a 
marvelous and unscriptural significance; the loaf and the wine were 
said to become the very body and blood of Jesus. Only the loaf was 
given to communicants, the priests drinking the wine themselves. 
Such are still the teachings of Catholicism. Protestant denominations 
have modified this practice, but have not restored the primitive one. 

3. The intercession of the priest was set up between the sinner and 
Christ, and in Catholic teaching stands there to-day, in the form of 
the confessional. 

4. Purgatory was invented and became a fruitful source of revenue. 
It was an imaginary place of punishment beyond the grave, where 
sinners paid penalty for wrong-doing before entering into their re- 
ward. It is a staple doctrine of Rome in our own day. 

5. Papal infalUMlity was declared by the decree of the Vatican 
Council, 1870 A. D. It asserts that the voice of the pope teaching ex 
cathedra — as the head of the church — is the voice of God. 

6. Good works were substituted for faith in Christ, so that one 
might believe little, be corrupt in life, and yet atone by doing "good 
works." 

These are but a few examples. Scarcely a doctrine but was so 
perverted as to have lost its former simplicity and significance. These 
departures from the simple doctrines of the early church led to what 
is known in history as the "Dark Ages." Temporal power was made 
use of in forwarding religious work. Human authority was sub- 
stituted for divine and the Book of God closed to the people. For 
about ten centuries the gloom is. broken only occasionally by a ray of 
light from some consecrated and heroic life. There were true dis- 
ciples at all times, however. Men and women there were who served 
God with sincerity of purpose and singleness of aim in spite of the 
abuses about them. It was during this long, dark period that the 
church, as prefigured in Rev. 12: 1-6, was in the wilderness, awaiting 
the deliverance which came in the successive reformations which be- 
gan with the fifteenth century. 

Subjects for Discussion 

1. What was Paul's purpose in telling early Christians of the 
*'f ailing away" that should come? 

2. Is it remarkable that the simplicity of the gospel should have 
been so corrupted? Can this be accounted for by anything in the his- 
toric setting of the early church? 

3. Would it be safe yet to-day for any religious body to be given 
civil authority or special recognition? 

4. Debate: Resolved, That a union of church and state would be 
detrimental to our Government. 

5. Debate: Resolved, That the formation of a central organization 
in which churches, as such, would be represented by delegates would 
have in it elements of danger. 



74 THE TRAINING OF THE CHURCH 



LESSON XIX. THE REFORMATION 

The period of history known familiarly as "The Dark Ages" covers 
approximately one thousand years. It may be regarded as beginning 
about A. D. 400 and ending about A. D. 1400. In a general way, the 
one hundred years between 400 and 500 was a century of digression 
and that from 1400 to 1500 was a century of reformation. However, 
both the digressive and the reformatory influences were at work before, 
and continued beyond these dates, so that positive lines may not be 
drawn. 

The fifteenth century (1400-1500) is the century of reformation. 
It was during this period that the shoots appeared from which the 
great denominational bodies, with their many branches and subdi- 
visions, have sprung. (See chart on p. 67.) 

The perversion of the gospel came by the usurpations of men am- 
bitious for self; the Reformation came by heroic sacrifices and de- 
termined contentions of men ambitious for Christ. The history of the 
Reformation gathers about the religious leaders of the time. We note, 
then: 

I. Seven Great Reformers — Preparation. 

1. John Wycliffe (pronounced Wy— long) ; 1320-1384. Wycliffe is 
known as "The Morning Star of the Reformation," because he ap- 
peared in the dark hour before dawn. His field of labor was England. 
He was a preacher, debater and translator. Some begging friars came 
to see him when he was thought to be dying. Having heard them 
through, he said: "I shall not die, but live, and declare the errors and 
sins of you wicked men more than ever." His greatest work was to 
translate the Bible into the crude English of the time. He died of 
paralysis and was buried near his church which still stands at Lutter- 
worth. Nearly fifty years later, when the force of his work began to be 
felt by enemies of the true word of God, his bones were dug up, burned 
and scattered on the waters cf a brock near by. 

2. John Huss; 1369-1415. Huss was a native of Bavaria, one of the 
German states. As a student he gave much attention to the Scriptures. 
Here he learned to know the truth and to preach it rather than the 
false teachings of Rome. The writings of Wycliffe influenced him 
greatly. The Pope tried several plans, but Huss could not be silenced. 
Finally, by aid of a perfidious emperor, Huss was persuaded to appear 
at Constance for trial. Safety was assured, but he was betrayed, im- 
prisoned and finally burned as an heretic. 

3. Girolama Savonarola; 1452-1498. Savonarola v/as an Italian 
priest residing in Florence. He was of honorable family and it was 
meant he should be a physician. He entered a monastery at seventeen 
and spent years in study of the Scriptures. His direct simplicitv of 
speech drew great crowds. He was outspoken against prevailing 
error. He persuaded the people to burn their costly and useless orna- 
ments. He boldly condemned all evil even in the Pope himself. For 
this he suffered martyrdom. He was burned and his ashes thrown into 
the river Arno on May 23, 1498. This was six years after the discovery 
of America by another Italian, who was also a Catholic. Thus, while 



THE TRAINING OF THE CHURCH 



75 




76 THE TRAINING OF THE CpURCH 

a renewed church was in prospect, a new world was being found for 
its occupancy. 

4. Martin Luther; 1483-1546. Luther, the **sun" of a new day, was 
born in a miner's hut at Eisleben, Germany, Nov. 10, 1483. It is re- 
corded that he was a model boy, but that he received fifteen floggings 
in one day at school. So much for the schools of his time. But the 
boy sang in the streets to obtain money and, by the help of his father, 
he received a good education. He was designed to be a great lawyer 
and spent seven years in the necessary studies. Almost by accident he 
got to reading the Latin Bible. Though his family were devoutly re- 
ligious, he had never before seen a Bible — it was known only to the 
priests. The study of this book decided his course and he became a 
monk. His devotion to the Scriptures led him along the course of the 
others we have studied, and aroused the oppositions of Rome. But 

•Luther had powerful friends among the German nobility and they 
saved him from the enemies of the truth. He translated the Bible into 
the German language and greatly influenced the whole nation. He 
died in 1546, in the town where he was born. The Lutheran denomina- 
tion grew out of his work, though he said to his followers: "Call not 
yourselves Lutherans, but call yourselves Christians." It was net 
Luther's wish to originate a separate body of Christians. 

5. John Knox; 1505-1572. Knox was a Scotchman and the father cf 
Presbyterianism. It fell to this brave man to oppose Mary Queen cf 
Scots, one of the most capable and most wicked of women rulers. She 
was a Romanist, and it was the work of this reformer to wrest from 
her the religious control of his. country. The constant prayer of Knox 
was, ''Lord, give me Scotland or I die," and it was said that Mary was 
''more afraid of John Knox and his prayers than of an army of men." 
At his death a leading nobleman, Earl of Morton, pointed to his 
coffin, and said: "There lies one who never feared the face of man." 

6. John Calvin; 1509-1564. While studying law at Orleans, Prance, 
Calvin, then but a lad, came in contact with the Scriptures, and, find- 
ing them more to his taste, he, turned to the study of religious subjects. 
He was a Catholic at this time, but very soon he joined the reformers 

" and turned his influence to Protestantism. Calvin was not strong 
physically, but he was tireless in his work. Fifty-one large volumes of 
his writings have been published. No teacher of the Reformation has 
exerted a wider influence than that of Calvin. His flrst labors were 
performed in France, but he removed to Geneva, Switzerland, in 1536, 
where he lived till his death in 1564. 

7. John Wesley; 1703-1791. Wesley was the son of an English 
clergyman. He came to young manhood at a time of great spiritual 
decay. He deplored the worldliness of the church. With his brother 
Charles and their schoolmates at Oxford, he adopted most rigid me- 
thodic rules of religious exercise. They read the Scriptures, meditated 
on their teachings and prayed with great regularity. They were nick- 
named "Methodists." John Wesley lived and died in the Episcopal 
Church, but the Methodist Episcopal Church is the direct result of the 
labors of these young men. Wesley himself said: "Would God that all 
party names and unscriptural phrases and forms which have divided 
the Christian world were forgotten, and that we, as humble, loving 



THE TRAINING OF THE CHURCH 77 

disciples, might sit down at the Master's feet, read his holy Word, 
imbibe his spirit and transcribe his life into our own." 

II. Four Epochs of Reform — Progress. 

The starting-point in the life of each reformer was a closer study of 
the Bible. In addition to this, which was common to all, each one laid 
special emphasis on some one doctrine. Four illustrious ones may be 
cited to show the steps by which the church climbed back to her lost 
position: 

1. Luther discovered the word of God and gave it to the people. 
Others labored at this task, of course, but his part was pre-eminent. 

2. Calvin found from the book that God, and not pope or council, 
is to he supreme and sovereign. He so preached this truth as to in- 
fluence every succeeding age. 

3. Wesley sought to be spiritual in his personal life, and therefore 
emphasized the doctrine of God's indwelling. It is said that ten 
millions are ministered to by the body of which he was the founder. 

4. The final step was the restoration to its rightful place in Chris- 
tian teaching of the doctrine of the deity and authority of Jesus Christ. 
This, it has been said, was the work of Alexander Campbell, a reformer 
of whom we have not before spoken, and to whose influence special 
reference will be made. 

III. The Final Step — Restoration. 

The leading bishop of the church at Rome was proclaimed ^'rector 
of the whole church," in 440 A. D. The title was repeated by Justinian 
in 553, when he declared the Bishop of Rome to be "lord of the ^ole 
church." This marks the beginning of a period referred to in Rev. 
12: 1-6, and indicated on our chart as "The Church in the Wilderness." 
It was to continue "two hundred and threescore days." If, as is usual 
in Biblical symbolism, we take a day as a year, we would have a period 
of 1,260 years. This, added to 553, brings us down to 1793, at which 
time the church should begin to emerge from the shadows of error and 
temporal control. 

At about this date there arose, in the New World, a simultaneous 
and wholly spontaneous movement looking to a restoration of the . 
simple teachings, organization and service of the early church. Among 
instances of this singular uprising, the following may be cited: 

1. James O'Eelly, a Methodist minister of North Carolina, founded 
a congregation with the Bible as a sufiicient basis and guide; date 
1795. 

2. B. W. Stone and others of the Presyterian Church in Kentucky 
united to advocate the organization of churches on the Bible alone; 
date 1804. 

3. Atner Jones, a Methodist, and Elias Smith, a Presbyterian, both 
of Vermont, joined their labors in seeking to restore an order of things 
that should be simply Christian; date 1808. 

4. Thomas and Alexander Campbell, at first Presbyterians and after- 
ward members of a church that was Christian only, but associated with 
Baptist congregations, constituted a church after the ancient order, at 
Washington, Pa., in 1809. 

These churches were known simply as Christian churches. They 
did not understand the Scriptures alike, and their practices were not 



78 THE TRAINING OF THE CHURCH 

uniform by any means. They did not know of the existence of each 
other. They were the pioneers of a restoration movement, the magni- 
tude of which they could not even imagine. 

Subjects for Discussion 

1. Essay, "The Life and Work of Wycliffe," or, ''Martin Luther the 
Man." Material can be found in any good cyclopedia. 

2. Why did not Martin Luther proceed further in the matter of 
Scriptural teaching? 

3. Did Luther or Wesley mean to establish a church? 

4. Debate: "Resolved, That the Bible is not a sufficient guide in 
faith and practice." 

5. Is there anything in the Bible that is not the word of God? 



LESSON XX. THE RESTORATION 

The movement we are now to consider has a significance of its own. 
It stands alone among the influences leading back to the lost faith of 
the early church. 

1. It is distinctly American in origin. 

2. It presents no new doctrines, but groups and relates the essential 
truth held by all Christian bodies. 

3. It is all-inclusive in its aim, seeking, most of all, the benefit of 
the whole church by means of the union of all God's people, and, least 
of all, the making of a great name and place for itself. 

4. But perhaps the most vital distinction is that, while others 
sought to restore by reformation, it seeks to reform hy restoration. 
This idea will receive further attention in the present lesson. 

We have seen how the impulse to find a common basis on the word 
of God began to stir the hearts of Christian men here and there at the 
beginning of the present century. We count that the first church of 
the New Testament order was established at Washington, Pa., in 1809. 
It should not be forgotten that efforts looking in this direction had 
been made in various localities earlier than this. Nor should we fail 
to remark that the church at Washington was but the nucleus of a 
ferment of unrest which did not take permanent form and direction 
until some years later. 

In 1818 "the church professing obedience to the faith of Jesus 
Christ, assembling together in New York," sent out a circular letter 
"to the churches of Christ scattered over the earth to whom this com- 
munication may come." This letter, after setting forth the origin and 
practice of the congregation in New York, then seven years old, con- 
cludes with these words: 

There are, scattered over this continent, a few small societies who have 
conformed in part to the simplicity of apostolic faith and practice. We have 
also addressed to such a similar epistle, and, should you favor us with your 
correspondence, we purpose, if the Lord will, to make known the result of this 
our communication, to all whom we shall have reason to esteem disciples of the 
Lord Jesus. 

The date of your coming together, the number of members, whether you 
have elders and deacons, together with any additional information, will be very 
acceptable to the church that thus addresses you. ^ 



THE TRAINING OF THE CHURCH 



79 




THE CHURCH, 1500.— BEFORE 
THE REFORMATION. 



THE CHURCH, 1600.— DENOMI- 
NATIONS FORMING. 




THE CHURCH, 1800. — DENOMI- 
NATIONS MULTIPLYING. 



THE CHURCH, 1900. — DENOMI- 
NATIONS BECOMING CHRIS- 
TIAN ONLY. 




THE CHURCH IN PROCESS PF 
CHANGE. 



THE CHURCH AS SHE MUST 
ULTIMATELY BE. 



80 THE TRAINING OF THE CHURCH 

This letter, signed by two elders and three deacons, was sent to all 
churches known to be seeking the old paths. There were twenty-two 
responses. These, with an answer from the church in New York, were 
published in a small volume. 

Thus, by degrees, the disciples of like faith and hope came to know 
each other. Gradually, and by a careful study of the Scriptures, 
agreement was reached as to the practices of the New Testament 
church. The simple message was new and popular. Very soon there 
were powerful evangeli-sts ready to proclaim the truth. Whole con- 
gregations were often won to the ''ancient order" and induced to be- 
come Christians only. 

The growth of the Restoration movement has been almost marvel- 
ous. Nothing like it is known in religious history. It is now but a 
century old — a brief time, as religious history is reckoned — but it has 
grown from one church to fourteen thousand, and from a handful of 
members to a million three hundred thousand. Conversions are re- 
ported regularly at the rate of two to three thousand a week, and with 
each passing year the revival records of the past are discounted by 
new triumphs in evangelism. 

In studying this greatest religious movement of the century, we 
will note the object in view, the plan adopted and the principles held. 

I. The Object in View — The Reunion of Christendom. 

1. Divisions were many. The Reformation was but a quest of truth. 
The followers of Luther seized upon the doctrines he emphasized and 
built a denomination around them. The same was true of other re- 
forms. Following these precedents, each variation in doctrine had been 
made the excuse for a new denomination. The climax of confusion 
and disunion had been reached when the nineteenth century began and 
a tide of relief began to rise. 

2. Antagonisms were hitter, God's people, who should have pre- 
sented a solid front to evil, were exhausting their energies on each 
other. Heresy was the deadliest of sins, and, to each sectarian body, 
those who dared differ were heretics to be opposed to the last. The 
devices of torture were no more, but much of the spirit that prompted 
their use still survived. It was this woful state of the work that 
stirred the gentle hearts of men like Thomas Campbell, Barton W. 
Stone and Walter Scott, and caused them to set forth in quest of a 
remedy. 

3. The loss was appalling. The needs of the New World were in- 
sistent, but the state of the church made response impossible. Two or 
three churches in a village, where one would be ample, was a standing 
reproach to the cause of Christ, and still is. A trio of preachers in one 
community, their work overlapping and their efforts counteracting 
each other, with the great beyond still unevangelized, was an unan- 
swerable rebuke to the senselessness of sectarianism. A hundred 
years has made but little change in actual conditions, but this much 
has been gained, an unrest has been created and a remedy found. 

II. The Plan Adopted — Restoration of the New Testament Faith 
AND Order. 

1. Doctrine. Great emphasis was laid on the necessity of right 
teaching. Appeal to the word of God was constantly made. That 



THE TRAINING OF THE CHURCH 



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82 THE TRAINING OF THE CHURCH 

which could not be sustained by direct Scriptural precept or example 
was not enjoined on the churches. The teachings of the apostles were 
held to be equal with those of the Lord, and the examples of New 
Testament churches were eagerly studied. Definite Scriptural direc- 
tion was required for all spiritual activities of individuals and of the 
church. 

2. Ordinances. To use ordinances without abusing them, is a 
problem centuries old. It was solved by appeal to the Book. The two 
simple ordinances there taught and practiced were held in high honor 
and sacredly observed in all the churches. Baptism — a putting on of 
Christ — and the Supper — a commemoration of his sacrifices for men 
and a communion with him — were given due place and emphasis. 

3. Life. Among these churches no less emphasis was laid on 
matters of life and duty. This must follow, of course, since the con- 
stant appeal was to that Book of books in which doctrine and life are 
ever correlated. The Christian character was a natural product of 
Christian teaching, and, as in the New Testament (Gal. 5: 22-24), the 
tree of a spiritual faith was known by its fruits. Great stress was laid 
on right living, and great care taken to save the cause from the re- 
proach of unworthy members. 

III. Basic Principles of the Plea. 

1. The authority of the Scriptures. The new movement was no 
more and no less than an appeal to the Bible, rightly read, as the 
final source of authority in all matters religious. "Where the Scrip- 
tures speak we speak, and where the Scriptures are silent we are 
silent," early became the motto of the restorers. 

In our own day it has been urged that Christ, and not the Book, 
should be our final appeal. The fallacy will appear when we recall 
that it is only by the Book that we know Christ. This modern plea 
is an illusion which but belittles the Scriptures without exalting Christ. 
**Show me a 'thus saith the Lord' for it," said the fathers, and this, 
with all that it implies of reverence for the Bible and the God it re- 
veals, may well be our demand to-day. 

2. The pre-eminence of Christ. The central place given to the per- 
son of Christ and the doctrines of his divinity was always prominent in 
the preaching of the fathers. A. Campbell's discourse on the corona- 
tion of the Messiah was said to be his best. As with the primitive 
disciples, Christ was all in all to them. They 

(1) Believed on his name. 

(2) 'Confessed his name. 

(3) Were baptized into his name. 

(4) Wore his name as individuals and as churches. 

(5) Gladly suffered persecution in his name. 

(6) Prayed to God in his name. 

(7) Having served him in life, they died calling on his name. 

3. The work of the Holy Spirit. They repudiated the idea then 
prevalent, and even yet held by some, that the Spirit intervenes in 
special revelation, independent of the Word, to communicate with men. 
"If this is God's method," they asked, "why dees he not intervene and 
save all the heathen?" They urged the commands and promises, and 
plead with men to accept God's overtures of mercy. 



THE TRAINING OF THE CHURCH 83 

4. Other doctrines. 

(1) As to the Bible. The Old Testament was for the Jewish age; 
the New for the Christian in which we live (Gal 3: 23-29). 

(2) As to the church. The church began on the day of Pentecost 
after our Lord's ascension (Acts 2: 1-47). Division in the church, 
which is Christ's body, is hurtful and party names divisive and sinful 
(John 17: 20, 21; 1 Cor. 1: 10-13). As the bride of Christ, the church 
should wear his name (Eph. 5: 24-27; Rom. 7: 1-4). His name is the 
only name acceptable to all the church. 

(3) As to conversion. That God has elected to save "whosoever 
will" hear, believe and obey his gospel. That man comes to God by 
faith in which the intellect Vields, repentance in which the affections 
are enlisted, and baptism in which the will submits to his rule. 

This, in brief, was the gist of the Restoration movement, doctrinally 
considered. The message was clear and new. It fitted the nature and 
needs of men. Its success was natural and to be expected. It is no 
less powerful to-day. Men believe the Bible, and they instinctively 
honor the God and Saviour it reveals. They but need to be shown the 
abundant life as set forth in the gospel, and they will be won by its 
loveliness. 

The mission of this movement is but barely begun. The people who 
hold it are the most virile and aggressive, the most free and fearless, 
the most earnest and courageous of all religious bodies. It is for us to 
take new grasp of our principles and go on to greater triumphs. 

Subjects for Discussion 

1. Would it be better, in the familiar expression, ''Where the Scrip- 
tures speak we speak," to say, "Where Christ speaks we speak"? 
What would be the difference in the two statements? 

2. Debate: ''Resolved, That the Scriptures do not give preachers of 
the Word any power or privilege that does not belong as well to every 
disciple." 

3. Would preachers be more influential with men if they dropped 
the title "Reverend" and wore clothes like other men? 

4. Are the expressions "other churches" and "other denominations" 
allowable in the speech of those who profess to be Christians only? 

5. What objection can be made to such terms as "Disciples Church" 
or "Disciples of Christ" or other designations .marking Christians of 
the Restoration movement as a separate body? 



PART V. 

FIVE LESSONS ON CHRISTIAN LEADERSHIP 



Lesson XXI. The Christian Enterprise. 

Lesson XXII. Christian Leadership. 

Lesson XXIII. Training for Christian Leadership. 

Lesson XXIV. Avenues of Christian Service. 

Lesson XXV. Agencies of Christian Service. 



LESSON XXL THE CHRISTIAN ENTERPRISE 

The farmer impresses his personality on the farm he improves. 
The merchant thrusts his individuality into the enterprise he directs. 
The statesman enshrines his ideals in the institution he originates. It . 
is but reasonable to expect that Christ would so impress his desire 
and personality upon the church that his aim would become her aim. 
And so, indeed, it was. In the very first glimpse we have of the early 
church, there stand out certain features first discovered in the life of 
Him who went about doing good, and these are to be reproduced a 
thousand-fold in her subsequent history. 

It is the church of Christ, or Christ's church, we are studying. 
The church of to-day is widely different from that which he left in the 
world. Were we to judge of the place and purpose of the church by 
the program and proceedings of some modern religious societies, we 
would come far from the truth. 

I. The Mission of the Church is Poreshadowep in the Life of 
Its Builder. 

1. Old Testament Scriptures cited 'by Him as describing Ms minis- 
try (Luke 4: 16-22).. Here from his own lips we have his w^ork de- 
scribed. It is to 

(1) Preach good tidings to the poor. 

(2) To proclaim release to the captives, and recovering of sight to 
the blind. To set at liberty them that are bruised. 

(3) To proclaim the acceptable year of the Lord. 

2. The plan of His ministry (Matt. 4: 23; Acts 10: 38). It is 
here noted that 

(1) He went about teaching in their synagogues. 

(2) Preaching the gospel of the kingdom. 

(3) Healing all manner of diseases. 

3. TJie directions given His disciples (Matt. 10: 5-8; Luke 9: 1-6; 
Matt. 28: 16-20; Mark 16: 14-18). Here we have the plan of his own 

84 



THE TRAINING OF THE CHURCH 85 

ministry repeated in that of the disciples sent forth by him. They 
were to 

(1) "Preacn, saying, The kingdom of heaven is at hand." 

(2) "Heal the sick, raise the dead, cleanse the lepers, cast out 
demons." 

(3) *Make disciples of all nations, baptizing them. . . ." 

The plan of His personal work then appears to have been a three- 
fold appeal to man — healing the body, teaching the intellect, persuad- 
ing the will. 

II. The Mission of the Chukch as Set Forth in the Work of the 
Apostles and Their Associates. 

•1. They healed the physical infirmities of men (Acts 2: 43; 5: 12; 
9: 32-42). 

2. They taught men the truth concerning Jesus Christ (Acts 2: 32; 
8: 12; 8: 35; 11: 19-21). 

3. They persuaded their hearers to submit their wills to Jesus 
Christ in two overt acts of obedience: 

(1) In the good confession (Acts 8: 37; Rom. 10: 9, 10; 1 Tim. 
6: 12, 13). 

(20 In baptism (Acts 2: 37-41; 8: 12; 8: 35-38; 18: 8). 

The threefold method of Jesus reappears here also in the work of 
the apostles. They minister to the body, teach the intellect and ap- 
peal to the will by persuasive discourse. 

III. The Mission of the Church as Exemplified in the Organiza- 
tion AND Work of the First Disciples. 

1. They had care for the bodily needs of the poor among them 
(Acts 2: 43-47).* 

2. They made the teaching service prominent (Acts 2: 42; 4: 1, 2; 
11: 26; 19: 8-10; 28: 30, 31). 

3. They relied on the preaching of the Word to win the souls of 
men. It took both teaching and preaching to convert hearers (Acts 
5: 42; 15: 35), but preaching — the public proclamation of the Word — 
was relied upon to move them to action (Acts 8: 5, 6; 9: 20-22; 1 Cor. 
1 :21). 

Thus it would appear that the early church but followed the leading 
of her Lord and the apostles to whom his work was committed. 

The order of these ministries — healing, teaching and preaching — is 
not without significance. It is the sensible and uniformly successful one. 
They embrace the whole man — body, intellect and spiritual nature. 
They begin with the body, which is the one avenue of approach open 
alike in all men. 

The familiar formula of evangelistic preaching — faith, repentance 
and baptism — did not rise by chance. It is the process by which the 
gospel message finds its way into the deepest recesses of a human 
being. By healing, the interest is gained; by teaching, facts that will 
produce faith are laid before the intellect; by preaching, motives that 
will cause repentance are urged upon the will. In baptism the whole 



*This is a special provision for a special need, in an age of extraordinary 
things for the church. But that due care was exercised constantly is seen by 
Acts 6 : 1, 2, 3 ; 2 Cor. 9 : 1, 12, 13 ; I Cor. 16 : 1. 



86 THE TRAINING OF THE CHURCH 

being — body, soul and spirit — yields submission to Jesus Christ as the 
Son of God. 

This is the mission of the church — to bring men to Christ. There 
is no better way than that of the New Testament — to heal, teach and 
preach. This order should be followed from the ministry of individual ' 
disciples to the management of great missionary movements on the 
world-field ministering to body, mind and soul. We should heal that 
we may preach, and preach that we may save. Said Paul: 

"For though I was free from all men, I brought myself under bondage to 
all, that I might gain the more. And to the Jews I became a Jew, that I 
might gain Jews ; to them that are under the law, as under the law, not being 
myself under the law, that I might gain them that are under the law ; to them 
that are without the law, as without law, not being without law to God, but 
under law to Christ, that I might gain them that are without law. To the 
weak I became w^eak, that I might gain the weak : I am become all things to 
all men, that I may by all means save some" (1 Cor. 9 : 19-22). 

This was our Lord's mission: Paul learned it from him: well may 
we learn it and its method from Paul, for it is the mission of the 
church as an organization among men. 

Subjects for Discussion 

1. Does the ministry of the Lord — healing, teaching and preaching 
cover all the needs of mankind? 

2. Is the church under obligation to render aid to the sick and 
needy? If so, how far? 

3. Are almshouses and hospitals a fruit of Christianity? Should 
the church be expected to minister to all the destitute? 

4. Topic for debate: "Resolved, That the fraternal orders do more 
good in a material way than does the" church." 

5. Which is the great work of the church — healing, teaching or 
preaching? 



LESSON XXII. CHRISTIAN LEADERSHIP 

The first requisite to success in any sort of enterprise is competent 
leadership. This the average Christian congregation does not have. 
The lack is not due to poverty, but to indifference and neglect. There 
are persons in the church who can lead, but the gospel crusade lags 
and languishes because 

1. We have not, in any true measure, realized the greatness and 
importance of the work before us. 

2. We have failed to develop the resources and enlist the forces 
that are ready for the Master's use. Here, as in other avenues of 
human endeavor, leadership belongs to men, and not to women, as 
has been assumed in much of our religious work. This will become 
evident, and the justice of it will appear, when we note that: 

I. The Natural Endowments of Man Mark Him for Leadership. 

1. His physical strength makes him fittest to face the foes of his 
race and defend the frailer sex. In earlier times this was an im- 
portant factor in determining who should have precedence. Leader- 
ship in battle and in muscular labor falls to the strong most naturally. 



THE TRAINING OF THE CHURCH 87 

Only in times of great distress did the women of Israel show active 
interest in the wars of the nation. Joan of Arc is the wonder of the 
centuries. The tribes that leave their drudgery to womankind soon 
become a byword among the nations. The church that follows a like 
course will have a like reward. 

2. The 'brain of man averages 10 per cent, larger than that of 
woman, and the hlood-fiow to the brain is proportionately greater. 
This difference dates from the embryonic period, and seems therefore 
to be natural and not induced by conditions. This does not argue a 
lack of mental capacity in woman, nor an excess of it in man, for not 
the largest brain is most capable as a rule; but it does suggest a 
possible difference in adaptability. Man has a keener insight into new 
conditions; he is quicker to take the initiative; he is readier at in- 
vention; he is more accurate in reasoning from cause to effect; as a 
pioneer he goes before to grapple with difficulties and subdue dangers, 
while woman, with her gentler nature, follows to classify, arrange 
and harmonize what his iprowess has acquired. 

3. In his emotional nature man is fitted for leadership. With 
woman the sensibilities are often the safest guide; not so with men. 
In the realm where they move, the milder qualities must not be 
despised, but they are not dependable in every time of storm. Man, 
fortunately, is less apt to be swayed from justice and equity by ap- 
peals of sentiment than is woman. In Kingsley's ''Westward Ho!" 
these significant remarks appear as part of an animated conversation: 

''Your illustrious brother, sir, if you will pardon me, was a very 
great philosopher, but not so much of a general." 

"General, sir! Where was braver man?" 

"Not on God's earth, but that does not make a great general, sir. If 
Cortez had been brave, and nothing more, Mexico would have been 
Mexico still. The truth is, sir, Cortez, like my Captain Drake, knew 
when to hang *a man and your brother did not." 

4. The will power of man qualifies him for leadership. He faces 
difficulties that would appal woman. He delights in contests of 
strength and endurance and in competition with his fellows. Madam 
de Stael said that men err from selfishness and women from weakness. 
This great woman was "mannish" as well as cynical, but she comes 
near the truth that men excel in strength of volition, which is so es- 
sential to successful leadership. 

II. In the Earlier Revealed Religions Leadership is Assigned to 
Men. 

L In the three revealed religions — the Patriarchal, the Jewish 
and the Christian. The latest and fullest may be seen in promise 
when we study the earliest and most primitive. Merging into each 
other, as they do, we may suppose that the place to be given men ulti- 
mately will be indicated at least in the earlier institutions. 

We are not surprised, then, to learn that men led the worship of 
patriarchal times. 

(1) The first persons to erect altars and offer gifts to God were 
men (Gen. 4:3, 4). 

(2) The message of warning before the deluge was entrusted to a 
man (Gen. 6: 13-22; 2 Pet. 2: 5). 



88 THE TRAINING OF THE CHURCH 

(3) The first call to separation from idolatry was given to a man 
(Gen. 12: 1-3). 

(4) The successive renewals of the covenant, first given to Abra- 
ham, were all to men (Gen. 26: 1-5; 28: 13, 14; 49: 1, 2). 

2. Men led in both civil and religious affairs during the Jewish age. 

(1) The great lawgiver of Israel, who acted as prophet, priest and 
king, was a man (Ex. 3: 1-6). 

(2) The prophetic office, with but few exceptions, was filled by men 
(Ex. 7: 1; Deut. 34: 10; Luke 7: 28; 24: 19; Rev. 22: 9). 

(3) The priests of Israel were all men (Ex. 40: 13-15). 

(4) None but men sat upon the throne of the United Kingdom, 
or upon the thrones of either Judah or Israel, after the division. 

(5) The sacred records were made and preserved by men. No 
book of the Old Testament is from other than a man's hand. 

III. Positions of Prominence and Special Service in the Early 
Church were Generally Assigned to Men. 

Note. — In nothing is the attitude of Jesus more in contrast with 
his times than in his treatment of womankind. The announcement 
of his advent was to a woman; the first full revelation of his person- 
ality was to a woman; his acts of tenderest compassion were to 
women; they followed him with their ministries and showed him 
hospitality in their homes; they were nearest his cross, last to leave 
his tomb, and first to return and meet the risen Lord. Surely, 
if women are to have the honor of special commission to service, it 
will be given now. But let us see: 

1. Those personally called and sent hy the Lord are all men (Matt. 
4: 18-22'; 9: 9; 10: 1-6; Luke 10: 1). 

2. The evangelists and preachers of the early church were all 
men (Acts 2: 14-40; 4: 19, 20; 6: 8-11; 8: 5; 9: 10, 11, 12; 10: 1-6; 
13:1,2). 

3. Official service in the congregation was committed to men (Acts 
6: 1-6; 20: 17, 18, 28; 1 Tim. 3: 1, 2, 12). 

4. However, there was a ministry of woman in the primitive 
church the limitations of which are not clearly defined. Its divine 
enduement is indicated by Acts 2: 17, 18; and some of its activities 
by Acts 21: 9; Rom. 16: 1-7, 12, 15; Phil. 4: 2, 3. 

These facts do not argue that woman is inferior to man; we know 
well that in many particulars she is his superior. They do not l)ar 
her from positions of honor and service in the church; in times of 
great need women must often save the cause from loss. They do 
not prove the Bihle a ''man's 'book''' or this a "man's world;" what 
would either have bee» without the infiuence of women? They 
do mark man for the work of leadership in "His body, the church." 

Subjects for Discussion 

1. The masculine nature in the animal world. Wherein is the male 
superior and wherein the female? 

2. The place of man in history. Time could be profitably spent 
in a twenty-minute debate of the question: ''Resolved, That men have 
wielded a greater infiuence than women in our national development." 

3. Is the use of physical force ever necessary or justifiable? What 



THE TRAINING OF THE CHURCH 89 

is \3ian's natural equipment for the defense of self and those dependent 
upon him? 

4. In what lines of church work is the need of men most marked? 

5. Is it true that woman is by nature more ^'spiritual" than man? 
Are we sure we know what constitutes spirituality? 



LESSON XXIII. TRAINING FOR CHRISTIAN LEADERSHIP 

"We must educate, we must educate, or we must perish by our own 
prosperity." This was the warning note sounded by one of our great 
American orators. He was right. No organization, be it government, 
commercial institution or church, can prosper and endure without the 
service of trained minds. The work of our Lord is impoverished by 
the lack of competent leadership. Nor can it be urged that material 
for positions of responsibility -is wanting. It but needs to be prepared. 

Before we set out to remedy a defect we should be certain that we 
know what is needed. In education there is the real and the counter- 
feit. There are men of the schools who have completed heavy courses 
of study, who are failures; they are uneducated. There are men who 
have made ''man their school and the world their college," and who 
are useful and successful; they are educated men. Let the children of 
light be wiser in this generation than the children of darkness. 

1. To educate is to draiv out. The educated man is one whose 
powers and talents are drawn out and cultivated. 

2. The trained worker has a great advantage. He can render a 
better service, hence is more in demand. 

3. Skilled service is dignified. There is small satisfaction in doing 
what any untrained laborer can do. 

I. Training for the Common Activities of Life. 

1. The trades. Of old, apprentices served one or two years, to learn 
a trade. Now the same work is required in schools where trades are 
taught. 

2. The professions. Four years of college study are necessary for 
those who would receive the physician's diploma. Hospital and clinic 
work is required also. Those who would enter the employ of our 
Government are required to equip themselves for their work. The 
efiiciency of our United States mail service is due to the standard of 
discipline maintained by the department. Those who hold office in 
secret societies must become competent for their tasks, and this they 
do by application and exercise. 

3. In all vocations. In railroad work, civil service, mercantile pur- 
suits, printing and stenography, the rule holds; there must be prepara- 
tion for work whether done in school or shop, and the man whose 
hand or eye or mind is trained to a particular task, if it be a useful 
task, is in demand. 

II. Training Needed foe Service in the Church No Less than for 
Other Lines of Activity. 

1. The mem'bers and officers need it. We are all plain people. We 
come into the church as raw, untrained recruits, some of us after 
reaching maturity. The work of elders and deacons is important, re- 



90 THE TRAINING OF THE CHURCH 

quiring tact and skill. The attitude of members to their servants 
who lead is vital. So the need extends to the entire membership. 

2. The task in hand demands it. Not every disciple, however will- 
ing, can render profitable service. To the church our Lord has 
committed his great, unfinished work of saving a world. Its import- 
ance calls for the best in us. 

3. The delicacy of the work makes it imperative. The righting of 
lives, the perfecting of souls, the carrying of truth to the lost — these 
are tasks for those whose training has been of the very best. 

III. Scriptural Precedent for Special Training. 

1. Old Testament examples. 

(1) Abraham called from his people to another land (Gen. 12: 1-3). 

(2) Moses reared in Pharaoh's court (Acts 7: 20-22). 

(3) Samuel brought up by Eli the high priest (1 Sam. 2: 18). 

(4) David spent ten years in Saul's court before becoming king. 

2. In the ministry of Jesus. 

(1) The twelve apostles (Mark 3: 13-15; Acts 1: 2, 3). 

(2) The three— Peter, James and John (Luke 8: 51-56; Matt. 17: 
1, 2). 

(3) The one— Peter (Matt. 14: 28-31; John 13: 5-10; John 21: 15-19). 

3. In apostoUc days (Acts 18: 24-26; 2 Tim. 2:2; 3: 14-17). 

The work of the church is the most important concern of the human 
race. It should be carried on with intelligence. The men who conduct 
the affairs of lodge, society, trades union and political party, or other 
men of equal talents, can give honor and dignity to the body of Christ 
when they will give due attention to the matter. Training will give 
proficiency, and proficiency will inspire self-confidence, and, as the 
work opens, it will become a joy and an honor, giving richness to 
individual life. 

Subjects for Discussion 

1. How far is education a matter of books and schools? Is it pos- 
sible for one to educate himself for a place of usefulness independent 
of schools and colleges? 

2. Can a thing be rightly learned without putting it into actual 
practice? How far is doing a factor in learning? 

3. What advantage has the skilled specialist over the common 
laborer? 

4. In what department of our church life is the greatest need of 
training manifest? 



LESSON XXIV. AVENUES OF CHRISTIAN SERVICE 

Christians are ''the light of the world," the salt of the earth. The 
light is made evident and the salt effective for good when Christians 
are active in carrying out the Lord's will. 

The ministry of Jesus Christ to the body, mind and spirit of man 
was interrupted by his death. Soon after there sprang up a group of 
disciples called at the first the "way" and afterward ''the church," 
which engaged itself to carry on to completion what he had begun. 
This body Paul refers to several times as "the body of Christ," repre- 



THE TRAINING OF THE CHURCH 91 

senting Him as the head from which direction proceeds, and Christiana 
as members of the body to engage in carrying out his will. 

The sole design and purpose of the church is to so finish what he 
began as to extend the gospel ministries to all men and to merit his 
approval on the work done. This task he has assigned to his disciples, 
leaving the development of detail to be worked out by them. They 
may work as separate individuals, as churches or as groups and asso- 
ciations of individuals, devising such means as times and circum- 
stances may demand. It must be borne in mind, however, that no 
form of co-operation is to be tolerated if it fails of complete harmony 
with the plan revealed in the New Testament. 

I. Individual Work. 

1. All disciples should Jieal — aid in ministering to the bodies of 
others. Opportunities to render physical aid are open doors for Chris- 
tian influence. Help given in the right spirit, at such a time, is a sure 
avenue to mind and heart. 

2. Every disciple is privileged to teach. There are no privileged 
classes or priestly orders in the New Testament church. The extent 
of one's ability is the only limit of his privilege to serve in the min- 
istry of teaching. Almost every disciple can teach. The facts of the 
Christian faith are few; the evidence that supports them is plain and 
direct. Ordinary intelligence and reasonable study of the plan of sal- 
vation is a sufficient equipment to begin with; skill comes with 
practice. Jesus encouraged all disciples to study the truths of the 
Spirit, and sent forth plain, unschooled men to evangelize the world. . 
In the church at Jerusalem there were many disciples able to teach, 
and there should be in every church. 

3. Any disciple may preach if he can do so acceptably. The New 
Testament grants no privilege to preachers that is not also granted 
to every disciple. But, amid the multiplicity of Christian activities, 
some public duties, for the sake of good order, would better be done 
ordinarily by those who give themselves wholly to the ministry of 
the gospel. 

II. Congregational Work. 

1. Christians are grouped into congregations for wise purposes. 
Some kinds of work can be better done by co-operation than by indi- 
vidual effort. By co-operation for certain purposes each individual is 
made to count for more than he would alone. Efforts and contribu- 
tions of individuals which, if given alone, could not avail much, when 
rendered collectively become powerful. Ministries, which might other- 
wise be neglected, the congregation can commit to competent persons, 
and thus carry on with effectiveness. Laboring together, disciples 
benefit by each other's failures and successes, and render much as- 
sistance to each other when trials come. 

2. With the grouping of disciples, new relations and obligations 
rise. The body will have certain material affairs to be directed. Out 
of this necessity grew the deaconate in the early church (Acts 6: 1-6). 

3. Out of the new association would also rise new problems. The 
body would need to be taught and controlled. For this service, elders 
were appointed. In the early church the elders were bishops or pas- 
tors. Their work has, in most cases, been gradually delegated to one 



92 THE TRAINING OF THE CHURCH 

whom we call the ^'pastor." The New Testament order should be re- 
stored and maintained in the churches. 
III. Co-operative Work. 

1. Scriptural precedent. The disciples church at Antioch sent mis- 
sionaries to preach elsewhere (Acts 13: 1-3), and others contributed 
to their support (Phil. 4: 15, 16). The disciples and churches of 
Galatia and at Corinth made offerings for the needy brethren In 
Judaea and sent them by Paul (1 Cor. 16: 1-4). 

2. Limitations of co-operation. No one can deny the right of dis- 
ciples in a given congregation or in different localities to join in 
Christian work in any way that may seem wise. But it is a co-opera- 
tion of disciples rather than of churches, and for no other purpose 
than to promote Christian work; no company of representatives or 
brethren gathered together for any purpose can exercise authority 
over the churches or legislate on matters of teaching. Authority is 
from Christ and his apostles in the Scriptures, and the teachings of 
the gospel there given are the final source of appeal. To attempt to 
delegate control or direction in anything other than the gospel min- 
istries, or in these so as to in any way hinder or interfere with Chris- 
tian congregations, is to return to denominational ground. 

3. Forms of co-operative work. 

(1) Hospitals where healing may be carried on. 

(2) Schools where teaching may be done. 

(3) Missionary organizations formed to promote the preaching of 
the gospel. 

The advisability of Christians joining in co-operative endeavor has 
been questioned. Many of those who are simply Christian refuse to 
engage in such enterprises, but continue to labor as individuals and 
as churches. Indeed, where members of a congregation have been en- 
listed in a particular enterprise, much larger results have been made 
possible. No particular method of work can be made a test of loyalty 
to Christ among New Testament Christians. 

There are some splendid examples of individual enterprise among 
those who are simply Christian. Many congregations now support 
their own missionary on the home or foreign field, and some have 
assumed special obligation in behalf of schools and hospitals. It is to 
be hoped that the spirit of freedom among us will permit of, and stim- 
ulate to, many more spontaneous outcroppings of zeal for good works. 

With a field so large and needs so numerous, whoever and whatever 
does the work of our Lord may be gladly welcomed. 

Subjects for Discussion 

1. Is there anything official in the work to be done by the disciples 
of cur Lord; i. e., anything that requires a special official endorse- 
ment or credential for the worker? 

2. Name three types of Christian service and give several examples 
of each as carried on in our own day. 

3. What is the purpose of the Christian congregation? Why not 
each disciple work to himself? 

4. For debate: ''Resolved, That all co-operation for Christian work 
should be of disciples and not of congregations." 



THE TRAINING OF THE CHURCH 93 



LESSON XXV. AGENCIES OF CHRISTIAN SERVICE 

Jesus did not waste time discussing methods or laying plans. Each 
generation, and often each individual, would need a plan different 
from all others. To fire human hearts with his purposes would be 
sufficient; where a will is, a way will be found. It is safe to assume, 
in such a case, that the plan which best executes his wish will be most 
pleasing to him. There was no set formula of words by which heal- 
ings were performed, and no essential set of circumstances under 
which the gospel could be preached. Miracles might accompany the 
apostolic ministry, or they might not; gospel truth could be taught by 
a learned apostle or by the wife of an obscure tentmaker; the Word 
could be preached in a gorgeous temple or in the open air by a river- 
side beyond the city limits (Acts 16: 13). 

The plans herein set forth, and those of the succeeding lesson, are 
but suggestive. They indicate the progress we have made thus far. 
They are such paths as have been found by what is called ''our or- 
ganized work." As the varying needs of each generation may demand, 
new and better methods will be devised and adopted. Already many 
larger churches and many individuals have seen fit to seek out needy 
fields and ''fall to" with a will on their own responsibility. Many and 
diverse plans of co-operation have been tried, some of which have 
failed and fallen into disuse, while others, that have served well, are 
still in operation. The most prominent provisions that have been 
made for the general co-operation of disciples and churches in carrying 
on the work of the Lord may be arranged as follows: 

I. The Work o^ Healing. (Benevolences.) 

1. Hospital and Dispensary Work. This ministry is as yet confined 
largely to the foreign field. Two reasons may be assigned for this: 
first, the general infiuence of Christianity has already done much in 
civilized countries — brotherhoods and governments make some pro- 
vision for the sick and injured; secondly, such work in heathen 
countries is the surest way to the confidence of the untaught. In the 
year ending Sept. 30, 1910, the Foreign Christian Missionary Society 
supported twenty-one hospitals and dispensaries, ministering to 182,768 
patients. The Christian Woman's Board of Missions operates fifteen 
hospitals and dispensaries, treating 100,000 patients annually. 

2. Homes for the Helpless. This ministry is carried on both at 
home and abroad, chiefly by the following societies: 

(1) The National Benevolent Association of the Christian Church, 
St. Louis, Mo. This society operates and sustains several homes for 
orphans and the aged, one of which has hospital accessories and a 
nurses' training-school; this society is now establishing a Christian 
hospital in Kansas City, Mo. 

(2) The Christian Woman's Board of Missions, 152 E. Market St., 
Indianapolis, Ind. Through the work of the organization of the sisters, 
six orphanages, with forty-five children, are operated, all on the 
foreign field. 

3. Relief for Aged Ministers. The Board of Ministerial Relief, 120 
E. Market St., Indianapolis, Ind. This Board has as its high aim the 



94 THE TRAINING OF THE CHURCH 

provision of a fund the interest of which will render needed aid to 
ministers of the Word who may have reached the time of retirement 
not having private means sufficient for their support. 

II. The Work of Teaching. (Educational.) 

1. The greatest factor here is the Christian home. What our 
home-makers desire the future of the race to be, they can make it. 
The most important sowing is that in the tender years of childhood. 
Unfortunately, many homes do not exert a distinctively Christian in- 
fluence over the young lives in them. 

2. Next to the home is the Bihle school of the local church. Here, 
considering the brief bit of time the pupils are assembled, the results 
are little short of wonderful. It is only recently that the value of this 
agency is being appreciated, and even nov/ its possibilities are but 
dawning on us. In the work of the Bible schools are boundless possi- 
bilities to be wrought out. 

3. The Christian college. Too often earlier influences of the home 
and Bible school are destroyed by worldly associations and skeptical 
views encountered at college. Such loss is irreparable. Any expense 
that provides against this is justifiable. The Christian college begins 
with education where the home and Bible school left off, aiming to 
provide environment for a normal and symmetrical unfolding of the 
whole life. It may be required of our colleges that they give an ac- 
count of the trust committed to them and of Christian people that 
they render adequate support to the schools that are worthy. 

Our oldest school is Bethany College, Bethany, W. Va., founded by 
A. Campbell in 1841. Others are doing important work in Ohio, Ken- 
tucky, Illinois, Iowa, Tennessee and other States farther West. 

4. Mission schools. It has been found that easier access can be 
had to the heathen mind if the word of God be taught by Christian 
teachers along with other studies. Hence, common day schools are a 
part of the foreign work. The C. W. B. M. has thirty-eight such 
schools with 2,300 pupils in attendance, and the Foreign Society sup- 
ports fifty-six schools and colleges with an attendance of 4,095. 

5. The religious newspaper. The religious newspaper has a distinct 
place. It serves as a means of communication between disciples for 
dissemination of religious doctrine and information, and to record the 
progress of the gospel. The movement to restore New Testament 
Christianity, though of comparatively recent origin, has developed a 
vigorous journalism. Beginning with the Christian Baptist, edited by 
Alexander Campbell, there are now scores of papers devoted to our 
plea. 

III. The Work of Preaching. (Evangelistic.) 

Note.— All Christian service is missionary, and all missionary work 
is, in a way, preaching, hence, to assume that preaching alone is mis- 
sionary work, is not strictly accurate, but, for purposes of classifi- 
cation, we will allow it to stand so. We have in operation at the 
present time the following societies whose purpose is to preach the 
gospel of Christ to the unsaved: 

1. State and district missionary societies working in different 
States. 

2. The American Christian Missionary Society, organized in 1849, 



THE TRAINING OF THE . CHURCH 95 

with offices in Cincinnati, O., for work in th.e United States and Canada. 

3. The Board of Church Extension, organized in 1883, with head- 
quarters at Kansas City, Mo., to assist new or weak churches in the 
erection of suitable houses of worship. 

4. The Foreign Christian Missionary Society, with" headquarters 
at Cincinnati, O., organized in 1875. 

5. The Christian Woman's Board of Missions, of Indianapolis, Ind., 
organized in 1874, doing work in both home and foreign fields. 

Such are the more important of our organized agencies for ex- 
tending the kingdom of heaven. Important as they are, they are but 
agencies. They are deserving of support and co-operation, so far as 
they serve the purposes for which they were called into being — ^the 
extension of New Testament Christianity — but may te dispensed with 
when better means of doing work are to be had. 

Such agencies must not be allowed to take the place of individual 
or congregational interest and endeavor. Their existence is in no way 
a bar to any good impulse or enterprise that may be in the heart of any 
man. The field for individual and congregational effort w^as never 
wider than to-day. Some of cur most notable work is being done by 
those who have discovered a needy field and gone to work for the Lord, 
independent of any organization. 

There are many independent missions, and the number is growing 
and will grow. J. A/L. McCaleb, W. D. Cunningham, A. E. Seddon and 
others have shown themselves workmen that need not be ashamed. It 
is the right of each disciple and each congregation to contribute to any 
or all of these as may seem wise and expedient. 

We have but begun. There are many calls to all of our boards that 
can not be answered, and the harvest is ripening everywhere. Doubt- 
less the agencies we have will adjust themselves to the need of the 
times from year to year — new methods of work will come into vogue; 
individual endeavor will become more frequent and fervent; but with 
all the rise and development of means and methods, our one aim to 
carry the knowledge and ministry of the Lord to all men must be con- 
stantly before us, and while it is we will be a great people in his 
hands. 

Subjects for Discussion 

1. Why have agencies? Why not leave each disciple to do as seems 
best to him? 

2. Are missionary societies a part of the church or are they in- 
struments with which to labor? 

3. Should missionary societies decide what congregations shall 
give them or vice versa? Which is the natural order? 

4. Can the churches exercise authority over missionary agencies or 
vice versa? If not, why not? 

5. Name five agencies that are serving churches that are Christian 
only and give their respective addresses. 

6. What advantage has independent mission work over that of 
societies, if any? 

7. Are churches missionary societies? To whom was the great 
commission given, to churches or to individuals? 



PART VI. 

FIVE LESSONS ON CHRISTIAN SERVICE 



Lesson XXVI. A Kingdom of Servants. 

Lesson XXVII. The Ministry of Apostles. 

Lesson XXVIII. The Ministry of Elders. 

Lesson XXIX. The Ministry of Deacons. 

Lesson XXX. The Ministry of Disciples. 



LESSON XXVL A KINGDOM OF SERVANTS 

Every Christian is a servant of others for Christ's sake. His 
business is so to know the Master and so to possess the Master's spirit 
as to find joy in the service that would occupy the Lord were he here. 

But every Christian is also a leader. In some avenue of life, though 
a very humble one it may be, and for some group of fellow-servants, he 
is the leader. To serve and to lead — the service of leading others and 
leadership in serving others — is the sum total of Christian duty. The 
logical beginning point for a series of lessons on Christian leadership, 
therefore, is ministry or service. 

As regarded in our day, a "minister" is one specially set apart and 
often clothed in garments of particular style, whose business it is to 
direct the ''services" of the church — a sort of general head to a con- 
gregation of Christians. The .New Testament meaning of the word is 
widely different from this. Jesus said, "He that is greatest among you 
shall be your servant," and the marginal rendering of the word ''serv- 
ant," as shown in the American Standard Revision, is "minister." 
This word is from the Greek diakonos, the same word elsewhere 
rendered "deacon," and it means a servant, or one who labors for 
others. 

The kingdom of Jesus Christ is represented in the world by the 
church made up of his disciples. It is unlike every other earthly 
establishment in this, that it is based on service: 

1. The King himself was among us as one who served (Luke 22: 
27), and himself gave the world's most illustrious example of con- 
descension (John 13: 2-15). 

2. Willingness to lose self in service is a condition of discipleship 
(Matt. 16: 24, 25). 

3. The only greatness his disciples may seek is that which comes 
of pre-eminence in service (Matt. 20: 25-27). 

This distinction between the rule of Christ among men and the 
rule of earthly kings is basic and indispensable. When the ambition 

96 



THE TRAINING OF THE CHURCH 97 

to serve has possessed the church, she has had true power and prestige. 
Lacking this, no earthly possession can make her existence worth 
while. Christian service is her badge and birthright, which, if she 
relinquish at any price, leaves her poor indeed. 

God is a God of order. The worlds of his universe move with a 
marvelous precision. Night and day succeed each other, seasons come 
and go, eclipse and conjunction of heavenly bodies occur with an ac- 
curacy unknown in the plans of man. It would be but reasonable to 
expect order in any organization divinely approved. Therefore we are 
not surprised to read that "he gave some to be apostles; and some, 
prophets; and some, evangelists; and some, pastors and teachers; for 
the perfecting of the saints, unto the work of ministering, unto the 
building up of the body of Christ" (Eph. 4: 11, 12). Here we have the 
differing needs of the church supplied by the services of those whose 
gifts differ, but all are servants bound to one Master under one law of 
service. 

The order of the New Testament ministry, then, would be (1) 
apostles, (2) prophets, (3) evangelists, (4) shepherds and teachers, 
and (5) to these may be added the numerous class referred to in the 
New Testament as scribes, or merely as ministers, who serve in mis- 
cellaneous ways. This order was foreshadowed in the Old Testament, 
where we see priests, prophets, and, in the synagogue of later Jewish 
times, elders and scribes, with many who rendered assistance in the 
temple service. 

Taking up the classes of those who minister, in the order given, 
we have: 

I. Apostles. Any one sent forth on a mission may be regarded as 
an apostle. Barnabas was an apostle of the church at Antioch (Acts 
14: 14). Jesus chose twelve men from his earliest followers ''whom he 
named apostles" (Luke 6: 13). These were given particular instruc- 
tions during his earthly ministry, so that they might be qualified to 
go forth and witness for him after the resurrection. At Pentecost they 
received a special endowment of power authorizing them to act as 
spokesmen for Christ, enabling them to speak with tongues, and giving 
power to confer gifts of the Spirit to others. The apostolic ministry 
was for a particular age. The need having passed, the apostolic office 
has ceased. There are no apostles of Jesus Christ in our day. 

II. Prophets. The prophetic office extended beyond the apostolic 
gro ip and, doubtless, also beyond the apostolic age (Acts 11: 27, 28; 
13: 1; 15: 32; 21: 9). These prophets assisted very materially in the 
establishment of the early church by disclosing, in many instances, 
that which could not have been known by human intelligence, and by 
unveiling the secret intents of men, thus impressing the fact of the 
divine care then exercised in a special way. Paul said, ''Whether there 
be prophecies, they shall be done away" (1 Cor. 13: 8), and this seems 
to have been fulfilled in our day, for, though there be some who claim 
to be prophets, convincing proofs are always wanting. 

III. EvAXGELiSTS. The evangelist is one v/ho proclaims glad tidings; 
this is indicated in the derivation of the name itself. The whole con- 
gregation might assist in spreading the gospel message, of course, and 
seems to have done so, but there were some who, because of this being 

(7) 



98 THE TRAINING OF THE CHURCH 

their special task, were called "evangelists." These evangelists of the 
early church, as will be seen by Paul's letters to Timothy and Titus, 
were (1) exemplary men (1 Tim. 6: 11), (2) willing to sacrifice for 
the gospel (2 Tim. 2: 3, 4), (3) wise in shaping the affairs of a con- 
gregation, and (4) competent and faithful in teaching their hearers 
the way of life (Tit. 2: 1-8). Evangelists, as we see them in the New 
Testament, were to preach the Word, establish new congregations and 
set in order those that were in need of direction. This done satis- 
factorily in any community, the evangelist went on to other fields. If, 
in any case, he "located" as "pastor," the record does not tell us of it, 
though the extent and needs of a field might justify a prolonged stay 
in one place. 

in one place; indeed Paul himself spent considerable periods in certain 
great centers. 

IV. Shepherds and Teachers. These are but two names for the 
oflice of elder or bishop; they indicate — the first figuratively and the 
second literally — the work to be done by these spiritual overseers of 
the congregation. Their juinistry is of greatest im'portance, but since 
it is discussed in a separate lesson it will be sufficient in this place to 
refer to it in its order. 

One writer,* in discussing the teaching service of the early church, 
thinks that "it is just possible that 'teachers' were sometimes recog- 
nized who were officially neith»er 'prophets' nor 'evangelists' nor 'elders,' 
but sim-ply 'teachers,' and nothing more" (citing Acts 13: 1 and 1 Cor. 
12: 28, 29 in support of the view). He agrees, however, that the 
"teachers" here referred to may have been elders conspicuou's for their 
attention to this work. The same writer 'remarks that, "in any case, 
it must have been competent to the shepherds of any Christian con- 
gregation to call to their side 'helpers' or 'assistants' in any department 
of their multifarious duties, as well as special 'pilots' or 'counselors' to 
assist them to steer through every storm." 

V. Scribes. The scribe of the Old Testament, or of the age preceding 
our Lord's appearance, was one whose chief business it was to promote 
reverence for the law, and make it an essential part of the nation's 
life. They transcribed the law, hence were called "scribes;" they 
taught it to the people and were therefo*re called rabbis, or teachers; 
they interpreted the law somewhat as does an attorney, so that in our 
Lord's time they were referred to as lawyers. The office included a 
great variety of duties, such as are commonly parceled out to preacher, 
teacher, author, scholar, lawyer .and magistrate. It is easy to see how 
a scribe might claim the right to do almost anything, and how also, by 
discretion and integrity, he might come to have almost unbounded in- 
fluence. The office came into disrepute, for, of course, its power was 
abused by unworthy men. Jesus denounced the scribes of his time, 
and counseled his disciples to avoid even titles by which they were 
called. But he also said: "Every scribe who hath been made a dis- 
ciple to the kingdom of heaven is likened unto a man that is a house- 
holder, Yrho bringeth forth out of his treasure things new and old," 
and again, to the religious leaders of the Jews: "Behold, I send unto 
you prophets and wise men and scribes; some of them shall ye kill 



*Jos. B. Rotherham, in "Christian Ministry." 



THE TRAINING OF THE CHURCH 99 

and crucify; and some of them shall ye scourge in your synagogues 
and persecute from city to city." 

These passages do not indicate the establishment of an office, or 
order, of "scribes" in the then future church, but we are not to con- 
clude, therefore, that they are without meaning. It is evident that our 
Lord intended every disciple to use his talent in gospel service, and he 
has left his work so ordered that none need be idle. It is often 
asserted by him that the commonest service will be appreciated (Matt. 
10: 42). 

Emphasis should be laid on the matter of voluntary, unscheduled 
and unofficial ministry in the name of Christ. The greatest services 
ever rendered have been such, and efficient servants of Christ have 
been those wbo, from choice or from necessity, labored outside of any 
''official" bounds. The words of that master scribe, J. B. Rotherham, 
may well be quoted here: 

And so opens a chapter in the story of our faith which is not likely to be 
closed while tlie present dispensation endures. If to mere copyists we add 
judges or critics of the value of exemplary documents, and to copyists and 
critics we add translators (for what is a translator but a copyist of the sense 
of a writing into another tongue?), and if to copyists, critics and translators 
we further add editors and printers, it may begin to dawn upon us what a 
vast company of "ministers of the Word" can be comprehended under the simple 
name "scribes." 

But for "scribes" we should have had no Bible ; in plain terms, other 'min- 
isters of the Word" would have had no Word to minister. And but for the 
conscientious, 'painstaking, monotonous, persevering and largely unremunerated 
labors of "scribes," our Bible would have been full of transcriptural errors ; 
instead of being, as it is, the best preserved and well-nigh the most faithfully 
translated book in the world. 

We are members of a great brotherhood, a brotherhood in which, by 
the counsel of our Elder Brother, each one is to count the other better 
than himself, and each one to look not to his own interests, but also 
to the interests of others. We are partners in a great enterprise, with 
Christ as its head; each one deals directly with the Lord himself and 
not with some ''superior," who is also a subordinate; one is our Master, 
even Christ. We are citizens of a great empire, the enduring principle 
of which is service for love's sake. We are a kingdom of servants, 
and our King, basin in hand and girt about with a towel, stands in the 
shadow of the cross, our peerless Leader in the new crusade for the 
salvation of the race. .Men saved by the service of other consecrated 
lives can not but become the saviors of others. We are to savp and be 
saved by service. 

Subjects for Discussion 

1. Wherein does the kingdom of Christ differ from all other king- 
doms? Cite instances illustrating the Christian law of greatness 
througt service. 

2. Name the orders of Christian ministers enumerated by Paul 
and treated in this lesson. 

3. For debate: ''Resolved, that a professional clergy is out of 
harmony with the spirit of Christ and the gospel." 

4. Wl?-y is the teaching service a ministry of great importance to 
the church? 



100 THE TRAINING OF THE CHURCH 

5. Wherein do our plans for service in the church to-day differ from 
those set forth in the New Testament? 



LESSON XXVIL THE MINISTRY OF APOSTLES 

''First apostles, secondly prophets, thirdly teachers, then miracles, 
healings, helps, counsels and tongues." This, Paul tells us (1 Cor. 12: 
28), was the order of ministries in the early church. It was not by 
accident that he placed the apostolic office first. Its relative importance 
would not permit it to be otherwise classified. 

The apostolic ministry was inclusive of all others. Apostles were 
not above "serving tables" as deacons were afterward appointed to do 
(Acts 6: 1-6); they visited from house to house, teaching and admon- 
ishing as elders are exhorted to do (Acts 20: 20, 35) ; they preached the 
gospel after the manner of evangelists (Acts 14: 21, 22), and they 
prophesied as did others in the church, to whom it was given to exer- 
cise the prophetic gift (Acts 20: 29, 30; 2 Thess. 2: 1-5). 

But there was a work which was theirs exclusively, and it was this 
work, and the authority that was theirs from the Lord, that gave them 
prestige and influence. On at least two occasions Paul found it neces- 
sary to defend his claims as an apostle (1 Cor. 9:1; 2 Cor. 11: 5). It 
would seem that his abundant labors in the gospel had caused some to 
lose sight of his apostolic authority, which was his real credential 
among the churches. Paul protests not for his own sake, but for the 
sake of "his gospel." 

A scholarly (?) minister, when referred to Peter's utterance on 
Pentecost, said: "What do I care what Peter said? I would rather 
have Jesus' word for it than that of ail the apostles together." Was his 
statement justified? The cry, "Back to Christ," so often heard in our 
day, is taken by some as refusal to receive testimony from any save 
the Lord himself. The place of the apostles is so significant, and yet 
so misunderstood by Bible students, that we can not pass the subject 
without emphasis. 

I. The Apostolic Ministry Required Special Equipment. 

1. TJiey had three years of training with the Lord. Mark says that 
the twelve who were "named apostles" were chosen "that they might 
be with him, and that he might send them forth to preach" (Mark 3: 
14). The three years of our Lord's earthly ministry was not a mere 
incident. He had a message for the race — the most vital ever re- 
ceived by man. It had to be imparted by human agency. The choice 
and training of the men who were to direct the gospel enterprise in itg 
beginnings was of utmost importance to the system. For three years 
the twelve were with Him in every intimate relation; if eve^ men had 
opportunity to know another, it was in this case. It is evident that 
they so understood His plans, for when they sought for one to fill the 
place of Judas, only those who had companied with them "all the time 
that the Lord Jesus went in and out" among them, "beginning with the 
baptism of John," were considered eligible (Acts 1: 21, 22). Then, 
later, when Paul, the apostle to the Gentiles, was chosen, he did not go 
to his work at once, nor did he seek instruction from the other apostles ; 



THE TRAINING OF THE CHURCH 101 



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102 THE TRAINING OF THE CHURCH 

but, in his own words, he *'went away into Arabia," returning to 
Jerusalem by way of Damascus three years later (Gal. 1: 15-19). 

2. They were given authority to represent the Lord on earth. This 
is first named to the one who first declared that he was *'the Christ, 
the Son of God" (Matt. 16: 16-19), and afterward repeated to the 
others (Matt. 18: 18). Just before his departure, at a meeting ap- 
pointed by the Lord himself, the matter of his authority was given 
particular emphasis; immediately then he gave them command to go 
into all the world, preaching his word, and promised to be with them to 
the consummation of the age.* 

3. They were specially endowed for their work. When the eleven 
received from our Lord the commission to preach the gospel "in his 
name unto all the nations, beginning at Jerusalem" (Luke 24: 45-49), 
he added these notable words, "But tarry ye in the city, until ye be 
clothed with power from on high." This command and promise is to 
the apostles, and to them alone. They had a special and tremendous 
work before them; nothing short of divine guidance would make them 
equal to the task. 

The promise is renewed- after the resurrection (Acts 1: 5, 8), and 
the assurance given that the time of special equipment was "not many 
days hence." 

The fulfillment of these promises came as specified at ^rusalem, 
not many days after the ascension of Jesus (Acts 2: 1-13), and concern- 
ing it we may note that 

(1) It was a ''baptism" — the room where they were sitting was 
"filled" (V. 2'). 

(2) The Spirit manifested his presence by visible and audible 
tokens (vs. 2, 3). 

(3) The apostles were "filled with the Holy Spirit," and began to 
"speak with other tongues" (vs. 4-11). 

Once, afterward, at the household of Cornelius (Acts 10: 44-46), the 
Spirit's presence was made evident to the physical senses of those 
present. This, as will be seen by a careful reading of the connection, 
was to signify God's acceptance of the Gentiles. Any one claiming to 
have received the baptism of the Spirit in our day should be asked to 
produce the evidence by speaking in other tongues, or by exercising the 
gifts possessed by the apostles (Acts 2: 43; 8: 14-19; Heb. 2: 3, 4). 

II. The Apostolic Ministry was Temporary. 

1. The- age in which the apostles Hired was one of supernormal 
activities in the church. But for apostolic direction, God's gifts would 
have been misused, if not abused, and the church would have been 
made the victim of wicked and designing men. Paul understood that 
the day of miracles and signs was to be of short duration (1 Cor. 13: 
8). With the institution of a management, regular and ordinary, the 
supernormal ministry ceased. 

2. The need of special guidance was temporary. The early church 
has been compared to a ship which is pulled out of a harbor by tugs; 
when in the open sea, her own machinery is put in motion and she 
goes on alone. The organization had to be perfected and truth for 



♦Such is the meaning of the word translated "world" in Matt. 28:20. 



THE TRAINING OF THE CHURCH 103 

future guidance revealed; this done, a specially endowed ministry was 
no longer needed. 

3. The work the apostles were to do was perfected. Their com- 
mission was threefold: 

(1) They were to bear witness to the facts concerning Christ. 

(2) They were to receive and impart additional truth as needed. 

(3) They were to be commissioners for the Lord to all parts of the 
earth. 

All of this they did with a zeal and faithfulness that counted no 
sacrifice too great. One by one, they finished their tasks and laid aside 
the garments of earthly toil for the robes of the redeemed, and, as the 
apostolic hand was loosed from the helm, others — "faithful men" — who 
were **able to teach others also," became leaders in the congregations 
and God's great work of saving the world was well begun. 

III. The Apostolic Ministry was Indispensable. 

It filled a place between the personal ministry of our Lord and the 
normal life of his church in the earth, through which the truth he had 
imparted could scarcely have survived, without extraordinary care. 
Besides this, the revelation God had made to man was safeguarded in 
various ways by their service. 

1. They hore personal witness to certain facts, upon which the 
faith of Christians in all ages was to rest (Acts 1:8; 2: 32; 3: 15; 
5: 32; 10: 39-41; 13: 30, 31; 26: 16). (All of these passages should be 
read with care.) Naturally the generation immediately following that 
in which our Lord lived would most emphatically challenge his claims, 
yet the apostolic testimony silenced all objectors (Acts 4: 10-14). The 
Jews, having repudiated him, would be most strenuous in their opposi- 
tion to the testimony of his chosen witnesses, yet for several years the 
gospel was not preached to any but Jews, and its triumphs among 
them were almost marvelous; of all places, Jerusalem would be the 
most unfriendly to the new message, and yet upon the first affirmations 
of the apostles, three thousand were moved to acceptance in the Jeivish 
temple at Jerusalem, fifty days after the crucifixion. The effective- 
ness of the apostolic testimony is thus made evident. 

2. They provided leadership and a source of appeal for other 
ministers of the early church. The church is setting forth as a new 
vessel on an untried sea; if she can get safely past the reefs and rocks 
of that perilous age in which she is launched, she will no doubt sur- 
vive all subsequent storm and strain. It is a question of the applica- 
tion of Christian truth to earthly conditions and human problems. 
Every sort of perplexity and difllculty with which the church would 
have to contend was dealt with in that early age of the church. Under 
apostolic supervision and instruction, every principle needed to simplify 
and harmonize human relationships was elucidated and applied. 

3. They recorded revealed truth that would be needed by the church 
thereafter. Paul, the apostle to the Gentiles, who bore the message be- 
yond Jewish bounds, wrote at least thirteen of the New Testament 
books. John and Peter produced seven more, and Matthew one. The 
others are from those who were personally associated with the apostles. 
It thus appears that our sacred Christian writings are practically all 
attributable, directly or indirectly, to the ministry of the apostles. 



104 THE TRAINING OF THE CHURCH 

Subjects for Discussion 

1. Review the names of the twelve, arranging them in groups of 
three, for convenience in memorizing. 

Simon Peter Andrew James. 

John Philip Bartholomew. 

Thomas JMatthew James the Less. 

Thaddaeus Simon Judas. 

2. Indicate, from passages referred to in the preceding lesson, two 
Scriptures showing that the apostles were chosen to be witnesses of 
what Jesus did. 

3. If one came to us claiming to be an apostle of Christ, how might 
his claims be disproved? 

4. Describe the baptism of the Holy Spirit, showing who received it, 
who administered it and what the results were. 

5. Paul was an apostle chosen as one "untimely born;" if an apostle 
had to bear testimony, how could Paul do this? He did not journey 
with the twelve from the baptism of John. 



LESSON XXVIII. THE MINISTRY OF ELDERS 

No subject of this series is of greater importance than the one be- 
fore us in this lesson. The elders of a properly organized congregation 
of Christians have to do with its most vital concerns. They are the 
appointed guardians and custodians of that without which there would 
be no church and no gospel — the truth revealed by Jesus Christ. The 
relative values here indicated may be illustrated as follows: 

That which is of greatest value is guarded with greatest care. A 
man leaves his fuel supply or haystack in the open, but he keeps his 
watch and purse behind bolted doors and under his pillow. 

The value of a thing may depend more upon the relation it sustains 
than upon itself. A key is but a small piece of metal and a bottle but 
a bit of glass; neither is worth more than a few cents. Yet, the key 
may guard priceless treasure or the bottle contain precious fluids. In- 
jury to either may entail great loss. 

The truth revealed by our Lord is of utmost importance to the 
church — it is her own life current: "The words that I have spoken unto 
you are spirit and are life," said Jesus. They are her message, with- 
out which the church need not exist. It was to preach "whatsoever I 
have commanded you" that Jesus sent his apostles into the world, and 
it was to guard the interests of this message that elders were appointed 
in all the churches. 

On the other hand, the church, we are told (1 Tim. 3: 15), is the 
"pillar and stay of the truth." So we see plainly that the truth and 
the church must stand or fall together. Every true disciple should 
quickly resent any attack on either — on one as quickly as on the other. 
It is wrong to assume that "the truth will take care of itself." From 
the very first, those who had it in charge guarded it jealously. Paul 
cautioned Timothy concerning the things heard of him, that they be 
committed to "faithful men who should be able to teach others also." 



THE TRAINING OF THE CHURCH 105 

The apostles were the recipients and first guardians of the New 
Testament revelation. Under their direction the message was com- 
mitted to evangelists whose duty it was to proclaim it as widely as 
possible. These evangelists established congregations and strengthened 
those already established. They were specifically commanded to pro- 
vide for the care and dissemination of the truth in every congregation 
(Tit. 1: 5; 2 Tim. 2: 2). 

This work of ministering to the churches in spiritual things is the 
most important service to be rendered in a congregation. It is not 
strange, then, that the eldership to whom it is entrusted is to be made 
up of the best and best qualified men in the body. Concerning this 
office, let us note: 

I. The Scriptural Designations of This Office. 

1. Elders (Acts 14: 23; 1 Pet. 5: 1). The Greek word here used is 
presduteros, meaning an older person. Age itself is not a qualification, 
but those suited to the office would, almost invariably, be older men. 
The idea of direction by "elders" is seen in the Jewish religion. It is 
reproduced in the church, not because it was Jewish, but rather it was 
Jewish because it was wise. Of the elder, Thomas Munnell says: "As 
one of the older brethren, he is expected to possess prudence, patience 
and vigilance, as also vigor, decision of character and executiveness." 

2. Bishops (Acts 20: 28; Philem. 1; 1 Tim. 3: 1). The word ren- 
dered bishop is episcopos, which means overseer. Originally, it applied 
to the commissioner of a Greek military district. It came, in time, to 
signify any one who has oversight. This name, as applied to the New 
Testament elder, marked him as one of those chosen and set apart by 
his brethren to have care and direction in the church. 

3. Shepherds (1 Pet. 5: 1-4). This term represents the eldership as 
having a care over the congregation, similar to that of shepherds over 
their flocks, Jesus being the chief or over shepherd of them all. To 
him they are to give account of each member of the flock committed to 
their care and protection. To the members of the congregation they are 
to be as a shepherd to his sheep. 

II. Scriptural Qualifications of Elders. On this subject two 
passages speak in detail. The qualities here enumerated may be in- 
dicated and defined as follows: 

1 Tim. 3 : 1-7. Tit. 1 : 5-9. 

1. Without reproach. Blameless. 

2. The husband of one wife. The husband of one wife. 

3. Temperate. Self-controlled. 

4. Sober-minded. Sober-minded. 

5. Orderly. 

6. Given to hospitality. Given to hospitality. 

7. Apt to teach. Holding to the faithful word. 

8. No brawler. No brawler. 

9. No striker. No striker. 

10. Gentle. 

11. Not contentious. Not self-willed. 

12. No lover of money. Not greedy of filthy lucre. 

13. One that ruleth well his own 

house. 

14. Not a novice. 

15. Good testimony from them that 

are without. 



106 THE TRAINING OF THE CHURCH 

[The instructions to Timothy do not 16. Having children that believe, who 

Indicate qualifications corresponding are not accused of riot or un- 

exactly to Nos. 16, 17, 18, 19 and 20, ruly. 

but the significance of these is con- 17. Not soon angry. 

tained in those that are given.] 18. Lover of good. 

19. Just. 

20. Holy. 

1. Without reproach. The Greek word (anegkletos) here used does 
not mean perfect, but free from any charge of immorality or false 
teaching. 

2. The husband of one wife. This could mean (1) a married man, 
or (2) one not married to a second wife, though the former were dead, 
or (3) a man not having two living wives; i. e., not a polygamist. The 
last of these is believed to be what Paul meant, for polygamy was com- 
mon when he wrote. 

3. Temperate. The word (egkrates) is used only three times in the 
New Testament; it means abstinent, especially with regard to wine. 

4. Soher-minded. A reasonable, prudent man, guided by discretion. 

5. Orderly. Modesty and good manners are indicated by the term 
used. Not brusque, gruff or boorish. 

6. Given to hospitality. A spirit often commended in the Scriptures 
and a grace becoming to all followers of Christ. 

7. Apt to teach. Qualified to impart knowledge of Christian truth 
to others. 

8. No drawler. Literally, "not disposed to fi'ght," as are those given 
to drinking wine. 

9. No striker. The former defect emphasized by use of a stronger 
word, meaning not ready to resent every imposition offered. 

10. Gentle. Mild and kindly in demeanor. 

11. Not contentious. Paul's word "longsuffering" expresses the 
quality here negatively indicated. 

12. No lover of money. Not avaricious, seeking worldly gain for 
itself as an aim in life. No evil is more common among Christians and 
none more hurtful. 

13. One that ruleth well his own house. This is not a requirement 
that an elder be a man of family, but that, if he is, he should have 
shown himself able to rule well in his position as its head, and that, 
in any case, he should be possessed of the ability to rule with becoming 
dignity. 

14. Not a novice. One not yet tried in his new relationships. The 
word used indicates one, or a plant, newly planted, and not yet securely 
rooted. 

15. Having good testimony from them that are without. As the 
bearer of the gospel to others, he must show its effects in his own life, 
else they that are without will have no confidence in the religion he 
represents. 

16. Having children that 'believe. This would be a sure indication 
that one's religious profession was genuine, and that he was able to 
rule and instruct others. 

17. Not soon angry. This is covered in 8 and 9, save that hasty out- 
bursts of passion are here forbidden. 

18. A lover of good. Commonplace as this precept is, it is one of 



THE TRAINING OF THE CHURCH 107 

the most important. Psalm 15 should be read to learn how the same 
virtue was commended a thousand years earlier. 

19. Just. Upright in his dealings. 

20. Holy. Devout, faithful in his duties to God. 
III. The Scriptural Relation of Elders. 

1. Elders are to ''feed the church of the Lord"' (Acts 20: 28). This 
would mean to provide wholesome teaching. 

2. They are to protect the ftocic (Acts 20: 29-31). To keep safe from 
corrupting influences, either in faith or morals. 

3. They are to administer discipline when required (1 Tim. 5: 17). 
As the shepherd prevents sheep from straying away. 

4. They are to have oversight (Jas. 5: 14). The important item of 
this passage seems to be that since, as leaders of the church locally, 
the elders would be those to whom the spiritual gifts then common had 
been imparted, they should be called upon in cases of sickness. It is 
most appropriate, however, for the elders of our own day to visit the 
sick, pray for them and provide such remedies as may be needed. 

5. They should administer the ordinances. The modern practice of 
expecting that only the minister attend to these things looks toward 
priestcraft, or, at least, toward a professional clergy — a thing New 
Testament churches can not too carefully avoid. Both the table of the 
Lord and Christian baptism may, and should, be attended to by the 
overseers of the congregation. 

6. Elders should be held in high honor and esteem by the congrega- 
tion (Heb. 13: 7, 17). It is needless to add that elders who merit the 
name they bear will be so honored. 

Subjects for Discussion 

1. Does our modern eldership measure up to the Scriptural require- 
ments, even approximately? 

2. What gains are there from having a truly Scriptural eldership? 

3. Is it evident that Jesus or the apostles meant that there should 
ever be a professional ministry, or anything that corresponds to the 
modern ''pastor"? 

4. How far does the Reformation need reforming along these lines? 

5. What losses do our churches sustain from lack of careful over- 
sight and discipline by competent elders? 

6. What should be done by a church that does not have men qualified 
to be elders? What would a Masonic lodge do if it lacked men to lead 
and instruct in the principles and work of the order? 



LESSON XXIX. THE MINISTRY OF DEACONS 

The practical we have always with us. The spirit may be of greater 
value than the body, but as long as it remains in this earthly state it 
must have the body. The movement may be the important part of the 
watch, but the case is essential to its preservation and usefulness. The 
perfume may be very costly, but without the cheap bottle that contains 
it the fragrance would soon be lost. Thus it will be seen that the 
practical, visible things of this world are vital, after all. 



108 THE TRAINING OF THb CHURCH 

In the church of our Lord spiritual truth is the supreme possession. 
God has revealed his mind to man. The Creator of heaven and earth 
has appeared among us. To those who received him, he gave the right 
to become sons of God. This truth is the sacred treasure we hold and 
its declaration is our supreme duty. But material means must be used. 
The procuring of these and the direction of the temporalities of the 
church is a service second only to the direction of Christian teaching. 
For this work men were set apart by their brethren of the first Chris- 
tian church. In time these came to be called deacons (Phil. 1: 1). 
Concerning this office we will study the appointment, qualifications and 
work that pertain to it. 

I. The Appointment of Deacons. (Read Acts 6: 1-6.) 

1. There was a need. It is folly to appoint committees or to select 
officers unless there is a distinct need for them. The work calls for 
the man. The necessity makes the office. There was need that some 
one should ''serve tables," and the deacons were chosen. A deacon is 
the servant of the church. 

2. Choice was made hy the church. It is important that only such 
men as are acceptable to the church be placed to serve their brethren. 
The arbitrary appointment of church servants is never warranted. 
Even the apostles would not attempt it, but required the brethren to 
look out from among them suitable persons. 

3. The apostles directed the matter. The apostles were divinely 
guided in their teachings and directions of the church, and the apostolic 
approval is a sufficient warrant for the appointment of deacons in any 
church that has need of direction and service in temporal things. 

II. The Qualifications of a Deacon. (Read 1 Tim. 3: 8-13.) 

1. Qualifications enumerated. (1) ''Grave," (2) "not double- 
tongued," (3) "not given to much wine," (4) "not greedy of filthy 
lucre," (5) "holding the mystery of the faith in a pure conscience," 
(6) "and let these also first be proved," (7) "husbands of one wife," 
(8) "ruling their children and their own houses well." It will be 
seen at a glance that Christian character is the first essential. 

2. Qualifications summed up. The deacons must be: (1) Men 
whose general reputation will bring credit to the church. (2) Men 
who are spiritual rather than carnal. It is not fitting that those who 
live for physical pleasures chiefly should be public ministers of Christ, 
even in material things. Note that carnal, as here used, refers to 
the outer, or fleshly man, while spiritual indicates the inner, or mental, 
life. (3) Men of sound judgment. This may be determined by the 
ability shown in the conduct of their own business affairs and the 
control of their families. 

III. The Work of Deacons. 

1. To attend to property interests of the congregation. At the first 
there was no need of such a service, since no property interests were 
involved, neither will there be in many a newly formed congregation 
to-day. With the building of houses for worship and work comes the 
necessity for a ministry and direction that must have the personal 
attention of men competent in such matters. To neglect this part of 
the Lord's work, or carelessness in attending to it, shows an inexcus- 
able laxness in congregational management that can not but hinder 



THE TRAINING OF THE CHURCH 109 

the Lord's work. It is important, for the esteem in which a church is 
held among business men will be largely determined by the diligence 
shown in temporal affairs. 

2o To direct the material ministries of the congregation. It is the 
duty of every Christian, as a part of his individual service to the 
Master, to visit the sick and to lend aid to those in need or distress, 
but, as will often happen, there will be occasions when the assistance 
of the whole body must be extended in a particular case. For example, 
it may be necessary to give assistance to a widow, to support some 
aged brother or sister, to render aid in establishing the cause in a new 
field, or to furnish watchers in a home where severe illness or death 
has come; all such is the legitimate work of the deacons. 

3. To look after local financial matters. A careful estimate of 
annual expenses should be made before the beginning of each year, 
and plans be laid and presented to the congregation by which the 
necessary funds will be provided. No shabby or superficial work can 
be done on the local financial problem without great injury to the 
cause. A deaconate that is competent and worthy will not neglect 
such or leave them to the eldership or to the one who ministers in the 
Word. All this is their own special work and is most important. No 
•church can prosper and neglect these things. 

In the early church women as well as men were made members of 
the deaconate (Rom. 16: 1). (The Revised Version renders "servant" 
*'deacon" in the margin.) They were considered as peculiarly adapted 
to such duties as the care of the sick and needy, especially when 
women and children were in need of tender ministries (Rom. 16: 1; 
1 Tim. 5: 9-15). They would also be better able, in some cases, to 
encourage the weak and to win back the wayward than are those of 
the opposite sex. That they were appointed to such services in the 
early church may account for Paul's remark, "Women in like manner 
must be grave, not slanderous, temperate, faithful in all things," when 
giving the qualifications a deacon should possess. 

Proficiency in the work of the deaconate is prcof of loyalty and 
efficiency as disciples of the Lord. It is a responsibility to be assumed 
with seriousness and discharged with diligence. The apostle says 
(1 Tim. 3: 13): "They who have used the office of a deacon well pur- 
chase to themselves a good degree and great boldness in the laith 
which is in Christ Jesus." It would appear from this passage that the 
faithful deacon was regarded as a proper person to be trusted with 
other and even more important service for the Lord. 

Subjects for Discussion 

1. Regarding the deacons of a church as servants appointed to 
attend to material things make a list of the duties that might be re- 
garded as belonging to that office. 

2. Should deacons have meeting's apart from the elders of a con- 
gregation to plan their work? 

3. Is there need that deaconesses (female servants of the congrega 
tion) be appointed to-day? 

4. Should a deacon be satisfied to be less upright in life than an 
elder is required to be? 



110 THE TRAINING OF THE CHURCH 

5. How much authority do the deacons of a congregation have? 
How much honor is due him? 

6. Is choice to a place in the deaconate an honor or a responsibility 
or both? 



LESSON XXX. THE MINISTRY OF DISCIPLES 

The title most frequently used by the followers of our Lord when 
addressing him was ''Master." The Greek word is more properly 
rendered "Teacher," as in the American Standard Revised New Testa- 
ment. The character thus designated was fully exemplified in his 
daily conduct. He was, above all else, a teacher. 

The word most frequently used to designate the followers of Jesus, 
both by himself and by others, referring to them, is "disciple." The 
term meant a pupil or learner. It was in common use, and could 
have had but one meaning to people of that time. It was never used 
as a name, but always as a simple, well-known word to designate re- 
lationship sustained to the great Teacher. This usage came about 
naturally, as Jesus lived among the Jews, where each noted rabbi had 
his school of disciples. 

Various other names, such as "brethren," "saints" and "children of. 
God," were occasionally applied to followers of the Lord. Each had 
its significance, expressing a particular relationship assumed by those 
who companied with him. To illustrate: As related to Christ, they 
were disciples or learners; as related to God, they were children by 
adoption; as related to each other, they were brethren; and as re- 
lated to the world, they were saints, or separated ones. 

Of all these relationships, the one most vital is that of discipleship 
to Jesus Christ. The others exist because of it. Presently the gospel 
message took permanent form, and was proclaimed to others than 
Jews. Then it came to pass that these names were merged into a new 
one, and the "disciples were called Christians first in Antioch" (Acts 
11: 26). But, while the more inclusive term has gained general ac- 
ceptance, the others still serve a purpose in Christian terminology, 
and among them "disciple" still holds precedence, because it relates to 
the Saviour. 

It has been the one aim of this movement to restore lost meanings 
and lost values to religious doctrine and life. A study of the New 
Testament disciple is much needed. It has been said that we have suc- 
ceeded better in restoring doctrine than life; evident as this may ap- 
pear, it is contradictory, for doctrine produces life; defective life is a 
sure indication of defective doctrine. If we can get clear grasp of the 
^'doctrine of discipleship," we will have risen to higher ground. 

I. The Disciple is to Learn the Teachings of His Master. 

The most commonly quoted invitation of our Lord is, "Come unto 
me, all ye that labor and are heavy laden, and I will give you rest." 
This is a call to discipleship, and it is followed by explicit direction: 
"Take my yoke upon you;" i. e., do things as I do; "learn of me;" get 
my plan of life (which was to accord worship or worthship to a 
heavenly Father), "and ye shall find rest to your souls" (Matt. 11: 
28, 29). 



THE TRAINING OF THE CHURCH 111 

1. Jesus was eager to teach. 

(1) He assembled his disciples at every opportunity and bent all 
his energies to the work of teaching. His discourses, so called, and 
interviews were really class meetings, where the questionings of men's 
hearts were drawn out and where the Master imparted the principles 
of his own life. 

(2) He sought only the teachable, and of them he required that the 
truth he held should be sought and valued above all else. Read Luke 
9: 57-62 as proof of this. Here he seems rather to repel than to invite 
a following. 

2. The disciples and others were eager to hear and understand his 
teachings and the principles of his proposed reign. 

(1) They sometimes asked for teaching on specific topics (Matt. 
24: 3; Luke 11: 1; Acts 1: 6). 

(2) They asked for further instruction on topics he had treated 
figuratively and for explanation of difficulties (Matt. 13: 10; 13: 36; 
17: 19). 

(3) Persons in the crowd asked him for aid in their perplexities 
(Matt. 19: 16; Mark 12: 28; Luke 12: 13, 14). 

(4) Strangers from afar came to hear his teachings (Matt. 4: 25; 
John 12: 20). 

3. The teachings of Jesus have been carefully preserved. (See 
Luke 1: 1-4; Heb. 2:3, 4.) Properly studied, these teachings will 
awaken the old interest among disciples; they will help to an under- 
standing and a right solution of all human problems, and will turn 
the current of life into right channels. 

Nor have they lost any of their interest for men of the world. The 
"church" may have, in some measure, lost its hold on the masses; but, 
also, the church may have drifted somewhat from her original mes- 
sage. If so, this might account for modern disinterestedness. It is 
worth while to consider whether or not this is true. 

II. The Disciple is to Exemplify the Teachings of the Master. 

This feature of discipleship must be stressed; first, because of its 
primal importance, and, secondly, because it is here that we have 
failed most markedly. That the gospel must be lived as well as be- 
lieved, has become a platitude. What we must realize is that the 
gospel is not believed in any true sense, only as it is lived. 

Action must have central place in the whole realm of things, moral 
and ethical. 

1. Doing is made the condition of 

(1) Entrance to the new kingdom (Matt. 7: 21). 

(2) Sustaining the divine relationship (Matt. 12: 50). 

(3) Nearness to Jesus (Luke 11: 27, 28). 

(4) Remission of sins and the gift of the Holy Spirit (Acts 2: 38). 

2. Doing is the process prescribed by Jesus, whereby the faith of 
disciples is to be strengthened (John 7: 17). 

3. Doing is that which distinguishes living, saving faith from dead 
and profitless profession. (Read Jas. 1: 22-25; 2: 14-18.) 

4. Modern psychologists reach the conclusion that action is of cen- 
tral importance in character-building. Witness the following passages 
from specialists: 



112 THE TRAINING OF THE CHURCH 

''The idea, the knowledge content, grows out of, as well as leads up 
to, action." — Dewey. 

"If no external action follows the internal, how can I be certain 
that I have willed?" — Hoof ding. 

''The effects of actions extend more or less widely beyond the 
original motives of volition, so that new motives are originated for 
future actions, and again in their turn produce new effects." — IVundt. 

"If you are to train the powers of perception, you must train the 
conduct of the person who is to learn how to perceive. Nobody sees 
more than his activities have prepared him to see in the world." — 
Royce. 

"Axioms are not axioms until they have been done by our muscles. 
The student must repeatedly express his thought thoroughly to under- 
stand it and retain it. ... A principle applied is a very different 
thing from a principle held in the abstract. . ... The expression, 
the application naturally gives what we call the realizing sense." — 
Henry Churchill King. 

In the light of all the foregoing, read again these simple but 
stupendous words of Jesus, placing emphasis on "doeth" and "doeth 
them not," and remembering that they stand in our record just at 
the close of what we term "The Sermon on the Mount," in which his 
teachings are set forth: 

"Every one therefore that heareth these words of mine, and doeth 
them, shall be likened unto a wise man, who built his house upon the 
rock: and the rain descended, and the floods came, and the winds 
blew, and beat upon that house; and it fell not: for it was founded 
upon the rock. 

"And every one that heareth these words of mine, and doeth them 
not, shall be likened unto a foolish man, who built his house upon the 
sand: and the rain descended, and the floods came, and the winds 
blew, and smote upon the house; and it fell: and great was the fall 
thereof" (Matt. 7: 24-27). 

Consider also this from the great apostle: 

"Know ye not, that to whom ye present yourselves as servants 
unto obedience, his servants ye are whom ye obey; whether of sin unto 
death, or of obedience unto righteousness?" (Rom. 6: 16). 

Christianity has scarcely been given a fair trial. The strength of 
nations is measured by the number of "Dreadnaughts" they can dis- 
play; welfare of races is controlled by commercial brigands; society 
is torn by numberless contentions of man with his fellow-man; even 
in the church, disciples dare hate each other and cherish the unfor- 
giving spirit, regardless of our Lord's positive teachings to the con- 
trary. These are a few of our hindrances. 

So far as Christianity has been tried, it has done wonders. In here 
and there a factory or business house, in many hundreds of homes 
and many thousands of lives, the leaven of the Master is at work. It 
is gaining ground too. It will take the world. Every knee shall bow 
and every tongue confess. He will yet be King of all kings. 

III. The Disciple is to Bring Others to the School of Christ. 

In this one sentence is wrapped up all the privilege and obligation 
of the missionary enterprise. It is not clear that Jesus ever meant 



THE TRAINING OF THE CHURCH 113 

that his church should have elegant structures, and elaborate organiza- 
tion, or a professional ministry; the contrary seems to be clearly im- 
plied. His program was simple, and his plan seems to have been that 
it be carried out by disciples moved by personal loyalty to him. 

1. His first disciples instinctively sought out their friends to tell 
them of him. 

(1) Andrew sought Simon Peter (John 1: 40-42). 

(2) Philip sought Nathanael (John 1: 44-4G). 

(3) The Samaritan woman sought her acquaintances (John 4: 28, 
29). 

(4) The disciples at Jerusalem, being persecuted, went out preach- 
ing (Acts 8: 4-8). 

The "great commission" of our Lord was a permit more than a 
command. Such was the enthusiasm of the first disciples that they 
were eager to go with the evangel. It is an incongruity of our religion 
that, to-day, we must have it laid upon us as an obligation. Men seek 
out their neighbors to tell them of a new remedy for some common ill, 
an interesting book cr an opportunity for investment. Jesus Christ 
and his gospel — the "pearl of great price," the "one altogether lovely," 
the "great physician" — these alone suffer for lack of the voluntary 
advocacy of their friends. 

2. When handed together in congregations, the instinct to ''go or 
send'' asserted itself (Acts 13: 1-3). 

3. Christians, independent of each other in all else, joined in the 
support of those who had been sent (1 Cor. 16: 1, 2; Phil. 4: 15, 16; 
2 Cor. 9: 1, 2). 

4. The gospel plan accords with human reason in this, that by no 
other means than the ministry of man to his fellow can the gospel 
power be applied to its work of saving the world (Rom. 10: 11-15). The 
whole duty of disciples may be summed up in this brief word: 

(1) To learn the gospel, 

(2) To live the gospel, and 

(3) To bear the gospel to others. 

This program will save the man who carries it out, and the world 
in which it is carried out, for the life that now is and for that which 
is to come, or there is no salvation and "we are, of all men, most 
miserable." 

Subjects for Discussion 

1. Give five names applied to followers of Christ in the New Testa- 
ment, and show the significance of each. 

2. Why are the disciples of our Lord divided into groups and called 
by different names to-day? 

3. Did Jesus Christ or the apostles name the church? 

4. Tell some of the ways in which the doctrine of Jesus can be 
learned in our day. What is the best way? 

5. Give the simple program outlined by Christ and his apostles for 
disciples. 

6. How can the gospel of Christ be made so popular that it will 
spread of itself? 



PART VII. 

FIVE LESSONS ON METHODS OF ADMINIS- 
TRATION 



Lesson XXXI. The Ministry of the Word. 

Lesson XXXII. Shepherding the Flock. 

Lesson XXXIII. How to Deal with the Erring. 

Lesson XXXIV. The Administration ^>f the Ordinances* 

Lesson XXXV. Financing the Enterprise. 



LESSON XXXL THE MINISTRY OF THE WORD 

To impart truth — there is no higher service. The Son of God sent 
to be our Saviour appeared among us as a teacher. His service to the 
race was wrapped up in a message, wliich he designated variously as 
''these sayings of mine," ''the gospel" — good tidings — and "the gospel 
of the kingdom." 

This message he represented to be "the words of God" (John 3: 
34), the channel of "spirit and life" (John 6: 63), and as received 
directly from "the Father" (John 12: 49, 50). 

His hearers were readily convinced that the claims he made were 
true. Congregations "wondered at the words of grace which proceeded 
out of his mouth" (Luke 4: 22). Officers sent to arrest him were won 
by the discourse they heard (John 7: 45-47). Peter, after patient con- 
sideration, said to him, "Thou hast words of eternal life" (John 6: 68). 

This message of the great Master was entrusted to the twelve 
(John 17: 6-8), and by them "confirmed," God bearing witness by 
signs and wonders and gifts of the Spirit (Heb. 2: 2'-4). The apostles 
instructed evangelists and ordained teachers in the churches, taking 
care that the "message" be borne on by worthy agents (1 Tim. 2: 1, 2). 
So that, as seen in another lesson of this series, every provision has 
been made that this "message" be proclaimed to all mankind. The 
church, as equipped by the apostles, was in real fact "the pillar and 
stay of the truth," and she should be in this day as well. 

It will appear, then, that the preaching of the Word is of utmost 
importance. It will be convenient to consider here the call to preach, 
the service to be rendered and the response that is due. 

I. The Call — Who May Preach? 

1. Any ' disciple who is ahle to do so acceptadlp may preach the 
gospel. The church-members driven out of Jerusalem asked no odds, 
and waited for no instructions, but went everywhere preaching the 
Word. Philip had no commission that we know of, but he stirred the 

114 



THE TRAINING OF THE CHURCH 115 

city of Samaria. A "certain disciple" at Damascus led Saul to obedi- 
ence, and a Jewish Christian tent-maker taught Apollos the way of 
the Lord more perfectly. These things took place in the formative 
period of the church's life; later, letters of commendation were some- 
times borne or sent to introduce a teacher (Acts 15: 22'-29; 1 Cor. 16: 
10, 11), and this, for the sake of good order, should be done to-day. 
Every man who goes out to preach ought to have somewhere a repu- 
table and intelligent congregation willing to vouch for his integrity 
and ability. This much his brethren may require of him. No congre- 
gation should receive a teacher who is unable, or unwilling, to pre- 
sent such credentials. Where "tramp preachers" are countenanced the 
cause will surely suffer sooner or later. 

2. The elders are to he teachers in a special sense. Not every one 
chosen to be an elder will be gifted as a public teacher, but all should 
seek to qualify as far as is possible. There will usually be one or 
more brethren in a congregation able to teach to edification, and if 
otherwise qualified these will naturally come to places of influence and 
leadership. The elders of a congregation are guardians of the message, 
and, even though not themselves public teachers, there is nothing to 
hinder any man of ordinary intelligence from so understanding the 
gospel as to guard the flock from false teachers and dangerous doc- 
trines. The quick placing of men so qualified in places of leadership 
is all that will save the Restoration movement from great loss in the 
coming generation. 

3. There must he men specially qualified as teachers. It has come 
about that every important work requires specialists. There is no 
reason why this, the most important of all, should not have its just 
due. There must be care, however, that these teachers occupy such 
places as will not in any way disturb the New Testament order. A 
teacher so qualified and called to serve constantly in a given congrega- 
tion or community is not the "pastor," nor even a pastor, unless duly 
chosen to the eldership of the congregation, and if he presumes to dis- 
place or supplant the bishops of the church, he oversteps all bounds 
and becomes an interloper. On the contrary, it should be his aim 
to seek out, instruct and otherwise qualify the best men in the com- 
munity to be leaders of the congregation and guardians of the "mes- 
sage." The plan too often followed now, by which the minister — 
servant — of a congregation becomes its promoter, manipulator or over- 
lord, is a travesty on the New Testament, to be classed along with 
other perversions. 

4. Such a teacher, if desired, should he chosen with due caution. 

(1) The elders should direct the matter. 

(2) The needs of the congregation and community should be thor- 
oughly canvassed and considered. 

(3) From those known to be available, only such as are thought 
to be suited to the particular need should be mentioned even by the 
elders. 

(4) Having settled on the best available man, he should be thor- 
oughly investigated as to character and former w^ork, before the sub- 
ject is mentioned to him. No congregation should proceed- to secure 
a minister without due consideration for the field in which he is en- 



116 THE TRAINING OF THE CHURCH 

gaged. There is no gain to the cause when one congregation advances 
at the expense of another. 

(5) Satisfied as to his fitness, and assured of his willingness to 
consider the work, a call may be given.* 

(6) Wise bishops will avoid two dangerous courses often followed: 
(a) The consideration of more than one minister at a time, and (&) 
acting in these matters without the practically unanimous support of 
the congregation. 

II. The Service — What May be Expected of the Preacher? 

1. That he he a good man. A man of good character may have a 
faulty message, but no message, however nearly correct, can be effective 
if it is not backed up by a life consistent with its content. 

2. That he have a positive Christian message. 

(1) Christian in that it accords perfectly with the spirit and 
teaching of our Lord and his apostles. A discourse labeled ''Christ 
and Him Crucified" may indeed crucify Christ afresh, by its misrepre- 
sentations of his spirit, while another bearing no label at all, and 
making little reference to Christ, may be wholly Christian in tenor and 
teaching; so the whole message of a man. The preacher who does not 
preach Christ has no business preaching in a Christian pulpit. 

(2) But it should be positively Christian. Faith — virile, living, 
fighting faith — is what the race needs. If the preacher has doubts, he 
will confer a favor by keeping them. His hearers care not for what 
he does not know, and will be disheartened the moment he starts out 
to tell it — the story is too long. 

(3) And his message must be definite. Every New Testament 
preacher had a mark, and every New Testament sermon went straight 
at that mark. The workers of that time "turned the world upside 
down" because of their determined concentration on one thing — the 
saving of men from sin by a simple message from God. The same 
thing done in the same way will get the same result now. We need 
more rifle-balls and fewer shotgun sermons. 

III. The Response — What May the Gospel Preacher Expect of 
His Hearers? 

1. That they ''behave themselves as hecometh saints,'' thus "adorn- 
ing the doctrine" and accelerating his message (Tit. 2:9, 10; 2 Cor. 
3: 2, 3). 

2. That they show due regard for him who "labors in word and 
doctrine;'' not clerical distinction, but such esteem as will clothe his 
message with power. Others than he should fire the furnace, pass 
the song-books and collect moneys needed for the work. Many a man 
has been driven from an otherwise hopeful field, if not from the min- 
istry of the Word, by being made to feel that his was the position of 
a menial, to whom every nagging detail of the work should be assigned. 

3. That they give him adequate support in material -things, relieving 
him of the burdens of earning a livelihood for his family, in propor- 
tion as he gives his time to the work (1 Cor. 9: 6-11; Gal. Q: Q). 

4. That they supplement his verbal message with practical Chris- 

*Tlie matter of a "trial sermon" must be settled agreeably to all. If the 
congregation does not desire it, or the minister dislikes such a procedure, it may 
be safely dispensed with. No rule is applicable to all cases. 



THE TRAINING OF THE CHURCH 117 

tian ministry to the sick and unfortunate, and by teaching in private 
and from house to house, inviting others to accept Christ. 

These are but a few suggestions. The spontaneous ministrations 
that spring from hearts made alive and sympathetic by the Divine 
Spirit, through the Word, are many and varied. After all is said, the 
gospel ministry in any community is a mutual matter. A good con- 
gregation will draw the best from him who serves in spiritual things, 
and the capable, consecrated minister of the Word will build a good 
congregation and be duly honored. They are but earthen vessels in 
which the truth is borne to a needy world. 

Subjects for Discussion 

1. What is meant by Paul's statement that the church is **the pillar 
and support of the truth"? 

2. Are the bishops of a congregation justified in seeking out one 
specially qualified to minister "in word and doctrine"? 

3. When one is called to minister in the teaching service, what 
should be his relation to the elders, and what should he be called — 
evangelist, pastor, preacher, rector or minister? 

4. How far can the elders of our own day be looked to for teaching? 

5. What is it to ''preach Christ and him crucified"? 

6. What is a "proper support" of one who gives his entire time 
to the ministry of the Word? 



LESSON XXXII. SHEPHERDING THE FLOCK 

In all the imagery of the Bible — and it is a book of beautiful 
pictures — there is no symbol more fit than that which represents the 
Christian congregation under care of faithful elders by the figure of a 
flock and its shepherds. This is an illustration that will be readily 
understood by all who know the nature of sheep and the care they 
require; and in countries where sheep-raising is not common, song and 
story have familiarized the people with their habits and history. 

Former lessons have given us a general view of the office, char- 
acter and duty of elders. Here we will consider specific obligations 
and responsibilities that have fallen into disuse among the elders of 
our own time, and suggest some methods by which this work can be 
accomplished with thoroughness and good order. 

I. The Work to be Done. 

It will help us at the beginning to reread the matchless passage 
from one who, being himself an elder and an apostle, also spoke of 
the subject with great feeling: "The elders therefore among you I 
exhort, who am a fellow-elder, and a witness of the sufferings of 
Christ, who am also a partaker of the glory that shall be revealed: 
tend the flock of God which is among you, exercising the oversight, 
not of constraint, but willingly, according to the iviJl of God; nor yet 
for fllthy lucre, but of a ready mind; neither as lording it over the 
charge allotted to you, but making yourselves ensamples to the flock. 
And when the chief Shepherd shall be manifested, ye shall receive the 
crown of glory that fadeth not away" (1 Pet. 5:2-4). 



118 THE TRAINING OP THE CHURCH 

The admonition of Peter to "tend the flock of God which is among 
you," may be more readily understood if we follow the illustration and 
consider the duties of the shepherd who tends his flock with diligence. 

1. The flock must have food. This is a constant need, and must 
never be neglected for any long period, else the flock will suffer. 

This duty is elsewhere emphasized. (See Acts 20: 28.) Here it is 
plain that Christian teaching is meant. This, indeed, was the chief 
care of the eldership from the beginning. If all elders were not them- 
selves teachers, or if, as seems likely from certain passages, others 
than elders were received as teachers, the whole matter was carried 
on under their direction. This would require that elders be thoroughly 
competent to judge of the qualifications of teachers and the correct- 
ness of teaching. It appears, then, that elders are the appointed and 
rightful superintendents of the teaching service of the church. What 
shall and shall not be taught is made to depend upon them. The elder 
who takes no care to know what ought to be taught, or exercises no 
vigilance to ascertain what is being taught, has abdicated as to the 
chief trust that inheres in his position. 

The food most needed — indispensable, in fact — is clearly shown by 
the figures used in referring to it. In 1 Pet. 2: 2 we have it **the 
sincere milk of the word," or, following the American Revision, ''spirit- 
ual milk," with a marginal note which adds, "belonging to the reason." 
In 1 Cor. 3: 1, 2 mention is made of both "milk" and "meat," to il- 
lustrate different kinds of spiritual food needed. Again, in Heb. 5: 12- 
14, "milk" is contrasted with "solid food," and the use of each desig- 
nated. 

2. The flock must have shelter from storm.. A significant Scripture 
is that spoken by the author of the Hebrew letter (Heb. 13: 17). This 
is an exhortation to Christians, but incidentally it throws light on the 
relation of the shepherd to the flock. "They watch in behalf of your 
souls, as they that must give account." This is made more clear by the 
reference in 1 Pet. 5: 4, to the "chief Shepherd," who shall appear to 
reward all faithful undershepherds for their care of his sheep. 

Though highly figurative, this language is but the better calculated 
to indicate the responsibility of elders for those under their care. 
There are a thousand contrary winds of trial, and there are dangers at 
£very turn, particularly for the young and untrained disciples. Elders 
are to be on guard and offer every possible protectio-n from the tempta- 
tions, entanglements and allurements of the world. 

3. The flock must te protected from enemies. The most common 
and most deadly of these are false teachers. There is no greater 
fallacy than the plea sometimes made that religious teachers have a 
right to free speech, and may therefore inculcate such doctrines and 
advance such opinions as may please them. Not the "pastor" — in 
modern sense — nor the evangelist is to judge of this matter, but the 
elders, or shepherds, of the flock. True, the elders are sometimes dis- 
qualifled by ignorance or prejudice, and in such case the flock is de- 
fenseless. In some cases elders, from a supposed sense of modesty or 
a consciousness of inability, permit the most "dangerous and hurtful 
doctrines to be proclaimed under the auspices of the congregation. 
The eldership must protect the flock, or it will have no protection, and 



THE TRAINING OF THE CHURCH 119 

the elder must qualify to do it, for he is responsible to the Lord that 
it be done. Qualification means more than merely to know truth from 
falsehood; infinite tact, patience and courage will be required. 
II. The Way to Proceed. 

1. The Manner. Of utmost importance is the spirit shown by elders. 
Even as the shepherd must know his sheep, and so minister to them 
that they will know his voice among others and come at his call, so 
must the competent elder lead and direct. Here, as everywhere in the 
church, service is the condition of advancement. The apostle said 
nothing as to method, but he was specific as to manner (1 Pet. 5: 1-4). 
Here we see that the elder's service ic to be 

(1) "Not of constraint." Those appointed to this work should not 
regard it as an undesirable task, and require to be persuaded, or under- 
take their duties in a manner indicating no interest or enthusiasm. 

(2) *'Not for filthy lucre, but of a ready mind." This would lead 
us to believe that these having oversight, some of them at least, were 
paid for their services, but it disqualifies and bars from the service all 
who take oversight with this as the actuating motive. 

(3) "Neither as lording it over the charge committed to you, but 
making yourselves ensamples to the flock" — examples in service. Those 
great in service are to be leaders, and they had to hold precedence, 
not by the power of authority, but by the example of humility in 
service. 

2. The Method. The work of the eldership is plainly indicated in 
the Scriptures, and the manner in which it is to be done is made 
emphatic. But no method is prescribed. Here, as elsewhere in the 
gospel enterprise, human ingenuity is to be exercised and the best way 
discovered. The wisdom of this will appear when we reflect that one 
method could not serve in every case; a church in Kentucky may thrive 
under a pastoral plan that would mean disaster if applied to a Chinese 
congregation. 

The best that can be done here, then, is to loosely outline a program 
for the shepherding of the flock. 

(1) As to "feeding the flock." If there is an elder qualifled to con- 
duct the ministry of the Word, and his services are acceptable to the 
congregation, he should be so occupied; if more than one, some equit- 
able and acceptable division of this work should be made. If there be 
none such, then the elders may, and should, call to their aid an evangel- 
ist (the word is here used in a New Testament and not in a modern 
sense), to whose hands this important work may be committed. Cer- 
tainly for incompetent men to insist on conducting the teaching service 
on the pretext that they are "the elders" is unwarranted; there is no 
surer way to bring the cause into reproach or to impede its progress. 
There was need in the early church for men of shining talents to stay 
months and years in one place preaching the Word; men, too, who 
were not elders. Such an one is, strictly speaking, the evangelist, and 
not "the pastor," or even "the minister," of a congregation. In no 
case should the elders relinquish a careful guardianship of the teaching 
service of the church. Such, we understand, is the plan followed by 
many Australian churches of Christ as well as many in the United 
States. 



120 THE TRAINING OF THE CHURCH 

(2) As to ''sheltering the sheep." The guardian care by the 
elders of those who are endeavoring to live the spiritual life in a world 
of sin is of utmost importance — next to the teaching of the Word, in 
fact. It is, to speak in a figure, the cultivation of tender plants that 
have ^rung up from seeds of truth. This part of the work of the 
eldership, along with the teaching function, has been permitted to go 
by in default, and for this reason the church is often but a disorganized 
band of weaklings, half of whom can not be found, or, when found, will 
not admit being members; the others holding together in a half-hearted 
way around a nucleus of timid leaders — a shepherdless flock it is in 
fact. 

The total membership of the congregation should be canvassed and 
apportioned among the elders, each one becoming responsible for the 
care of a reasonable number. This division may be made: (a) Geo- 
graphically, for convenience in visiting; (&) temperamentally, each 
elder being assigned these he can best serve, or (c) by nationality — 
an American congregation might include several tongues or nation- 
alities, making separate pastoral oversight for each a necessity. 

(3) As to guarding from "grievous wolves." The context here 
shows that these were false teachers. It is the duty of elders to pro- 
tect the flock and, so far as the message of their congregation is con- 
cerned, the whole community from false teaching of all types. This 
duty will often require great tact and courage as well as thorough 
equipment. A man of winning personality may, by special influence, 
get a hearing and gain a hold in the congregation before it is dis- 
covered that he bears an unsafe message or has an unsavory reputa- 
tion. To thwart the influence of such an one, and to separate from him 
without hurt to the cause, is no easy problem often. Radical action 
should be avoided. Protest should be earnest, kindly and well 
grounded. Above all, the membership should refrain from discussing 
the matter even among themselves, thus avoiding public scandal, dis- 
affection, division and consequent loss to the cause. Time should be 
taken, if need be, to avoid rupture, but the elders who have so far 
ceased to exercise vigilance as to permit an imposition of this kind 
upon the congregation, are under the most sacred obligations to save 
the cause from hurt, at any cost to their own comfort or interests. 
The best way to correct such a mistake is not to make it. 

Elders ought to know the doctrine of Christ. There is no excuse 
for allowing "Adventism," "Christian Science," "Mormonism," "Dawn- 
ism," or any other perversion of New Testament teaching, to make in- 
cursions on the flock of God — no excuse save the lack of competent 
shepherds. Any man who can read can so learn the gospel as to van- 
quish these hurtful fads in a fortnight, when they appear. There is 
great need that Christians qualify for such work. 

Subjects for .Discussion 

1. Three-minute discussion of the work of elders as shown by the 
Scripture passages of this lesson. 

2. What qualities and qualifications of a good elder are natural and 
what ones may be acquired? (See lesson on "The New Testament 
Elder.") 



THE TRAINING OF THE CHURCH 121 

3. Debate, ''Resolved, That the lack of competent elders is our 
greatest weakness to-day." 

4. Debate, ''Resolved, That the Methodist Episcopal Church govern- 
ment by bishops and presiding elders is more desirable than the con- 
gregational, as practiced." 

5. How can one be made an elder in a New Testament sense? 

6. What should be the attitude of a congregation toward its elders 
who serve faithfully and acceptably? 



LESSON XXXm. HOW TO DEAL WITH THE ERRING 

The body, under direction of the head, looks out for the welfare of 
its members. An injured foot is favored and protected by the other 
foot that bears a greater weight, and by the hand that carries a cane 
or crutch, while through eyes and fingers the brain ministers in- 
telligently to the disabled member and seeks its restoration. The 
church is the body of Christ. Her members should be cared for as 
readily and as effectively as are the members of a human organism 
when directed by intelligence. But are they? Alas! no. And to this 
neglect may be attributed the appalling losses from the numbers won 
through preaching the gospel. 

**To err is human," has become a proverb. The other part of it — 
*'to forgive is divine" — is much the more important clause. God is 
ready always to forgive the sinner who repents and obeys the gospel; 
he is no less ready to forgive those who, having obeyed, sin again. To 
bring such to penitence is the purpose of correction, instruction and re- 
proof as administered through Christian discipline. It is the whole 
body caring for the needy member through means provided by Him 
"who is head over all things to the church." 

Hospitals with nurses and equipment are established in cities. 
Surgeons and ambulances are always attendant upon armies. They 
are provided on supposition that sick and injured ones will need atten- 
tion. An accident or an acute or serious illness does not appal a 
community as it once did, for provision has been made for such things. 
In the church, however, we busy ourselves with teaching, baptizing 
and devising, with little, if any, activity in behalf of those who grow 
careless or succumb to temptation. Yet these things should be ex- 
pected, foreseen and courageously met. As well leave the lame and 
blind and the destitute to perish as to fail in our duty to those spirit- 
ually out of the way. 

Any Christian not only may, but should, be on the alert to render 
aid to the fallen or tempted ones, but as the work is most vital the 
duty is laid with special weight upon those who are chosen to have 
oversight. 

The following outline is submitted as an aid to the investigation 
and study of this subject. 

I. The Reason Why. 

1. Jesus taught it 'by word and deed. 

(1) Three parables were given to show God's solicitude for the 
straying (Luke 15: 1-32). 



122 THE TRAINING OF THE CHURCH 

(2) His own example in the cases of Zacchseus and the Samaritan 
woman confirms these teachings (Luke 19: 1-10; John 4: 1-26). 

2. Each Christian is likely to need such care (Gal. 6: 1, 2). 

3. It is an important service to God and man (Jas. 5: 19, 20). 

4. As members of one body, each member should be thoughtful for 
the welfare of others. 

5. We are qualified for the work. "All have sinned and come short 
of the glory of God." Our very weakness and mistakes fit us for the 
task. 

II. The Method of Procedure. 

In this the Lord himself gives explicit direction. (Read carefully 
Matt. 18: 15-17.) Though given to the apostles before the formation of 
the church, this plan works equally well whether applied by them, by 
overseers of a church or by individual disciples. Let us follow it step 
by step. 

1. "Go show him his fault between him and thee alone: if he hear 
thee, thou hast gained thy brother." 

But, in case he will not hear, 

2. ''Take with thee one or two more, that in the mouths of two 
witnesses or three every word may be established.'" 

Then, "if he refuse to hear them, 

3. Tell it unto the church'' (congregation), and if he refuse to hear 
the church also, 

4. "Let him be unto thee as the Gentile and the publican.'' 

Note. — Such a case w^ould naturally be taken to a congregation 
through its overseers. This would be an orderly procedure. This plan, 
followed paticxitly and in right spirit, will avail to settle most dis- 
agreements and to correct most irregularities. It is the divine plan. 
Yet, though this is God's plan, it will not always succeed, for God does 
not override the human will. In spite of all agencies, human and 
divine, some will go on to destruction. In a case where such seems to 
be the only outcome, it is the next care of those in charge to protect 
the church from scandal, thus saving the body itself from injury or 
loss. For such exigencies there is provided 

III. A Last Resort. 

For this we go to the writings of Paul. The apostles, of which 
Paul was a prominent member, were those chosen to carry on to com- 
pletion that which the Lord himself had only begun (Matt. 28: 16-20; 
Luke 24: 44-49; Acts 1: 1). For this work they were given special 
qualification (John 14: 26). 

Naturally enough, in the founding and development of the church 
there would arise conditions requiring special treatment. Such an 
emergency came in. the congregation at Corinth. Paul's first letter (1 
Cor. 5: 1-13) refers to the case, and gives explicit instructions concern- 
ing it. From the second letter we learn that his directions were fol- 
lowed and the cause saved from reproach. As an instance in which 
extreme measures were resorted to, this case is worthy of careful 
study. 

1. The sin committed was infamous and had become a public 
scandal (y. 1). 

2. The offender, so far as -the record goes, was boldly impenitent. 



THE TRAINING OF THE CHURCH 123 

3. The church, hy its attitude, had become partaker in the sin (v. 2). 

4. The only course in such a case was to ''deliver such a one unto 
Satan,'' since that seems to he his own deliberate choice and determinor 
tion (vs. 3-8). 

5. The body will te held responsible for the conduct and condition 
of its own members, hut not for those without (vs. 9-13). 

The action here taken is primarily for the protection of the body, 
as when a limb is amputated, yet, if there is any hope for a sinner 
thus depraved, it lies in his being thus seriously delivered to Satan by 
righteous men and women. The whole proceeding is to be in order 
that, if possible, "the spirit may be saved in the day of the Lord Jesus" 
(V. 5). 

No definite directions are given here as to who shall lead in the 
administration of discipline, nor are there any details as to how to 
proceed. But since the elders of a congregation are its proper over- 
seers or shepherds, as guardians of the flock, the duty would fall to 
them. The steps necessary are not here indicated, but what the Lord 
had said is familiar to us and must have been to them. 

The elders could, of course, call any member to their assistance in 
any case of discipline, and they must, as a matter of course, call on the 
whole body to ratify their action, if withdrav/al of fellowship is rec- 
ommended. Here, as in other important proceedings, let there be no 
idle gossip among members or unwarranted criticism of those in 
charge. Brethren and sisters should lend needed support to the elders 
in their work and extend prayerful sympathy to the offending member. 
Even if an elder or deacon err, open and indiscriminate criticism will 
not help the case. There is a right way to proceed in such matters. 

A precautionary word may be added. All discipline should be so 
carried out as to correct, if possible, the irregularity that has oc- 
casioned it. Personal animus or desire to administer pain or punish- 
ment to the erring one must not be countenanced for a moment. On 
the other hand, the offender, if he be a double-dealing, hypocritical 
person, may feign penitence again and again, thus playing on the 
sympathies of his brethren and yet continue his evil course to the 
great hurt of the cause. 

Subjects for Discussion 

1. What class of sins should be most carefully guarded against? 
(See 1 Cor. 5: 11.) 

2. Is it the particular sin or the state of the sinner that demands 
disciplinary measures? 

3. Recall some instances where prompt and wise discipline would 
have saved loss to the cause. These may be related in the class, omit- 
ting names, of course. 

4. Where work like this is required of men, what character qualifica- 
tions should' be possessed by those who lead? (See 1 Tim. 3: 1-7; Tit. 
1: 5-9.) 

5. Why do church officers usually shrink from these duties? 

6. Read Matt. 13: 24-30, 47-50, and consider whether these parables 
may be supposed to teach that good and bad are to be let dwell to- 
gether unmolested in the church. 



124 THE TRAINING OF THE CHURCH 



LESSON XXXIV. THE ADMINISTRATION OF THE ORDINANCES 

The strongest argument against immersion and the weekly observ- 
ance of the Lord's table is the way they are conducted in many con- 
gregations. That which should make baptism a beautiful and alto- 
gether attractive ordinance has made it repulsive to many, while, by 
the same process, the brief time of communion with the Lord has been 
so drawn out and perverted as to make it a tedious test of patience. 
This course of study would lack completeness if it failed to give atten- 
tion to this important matter. 

The ordinances are important. The movement to restore the New 
Testament order is distinguished from all other religious reforms in 
this — it accords to the ordinances the place they occupied in the be- 
ginning. It contends that: 

1. They are ordinances of Christ — not of the church. Therefore, 
while the church may administer, she may not change them and may 
not alter the terms, limitations or extensions that have been divinely 
approved. 

2. They are monumental. Standing as witnesses before the world, 
they must not be shorn of their power to testify, as is done when the 
observance is modified in any essential particular. 

3. They are personal; i. e., depending, for their validity and worth, 
upon the individual participating, and not upon the character or faith 
of the administrator, or the judgment of fellow-disciples who may have 
part in the observance. 

It is most important, but by no means an easy thing to do, that we 
ignore prevalent views and ordinary customs, if we would come to 
estimate the ordinances at their true value, and see the need of proper 
observance in our own day and in every community, but, bearing in 
mind the discriminations above made, we may proceed with the subject. 

I. Essential Principles that Must be Preserved. 

This is of first importance. All else may be sacrificed for it. If 
baptism is made to appear as a means of getting into the church, and 
the communion as part of a set program merely, it can not be done. 
The ordinances of Christ must be more than this, or they will soon be 
much less. 

1. As to Mptism: It should be impressed upon each candidate that 
he is obeying the direction of his Saviour (Matt. 28: 19); that he is 
"being baptized into Christ" (Gal. 3: 26, 27); and that, in doing so, he 
will ''put on Christ," being buried "with him through baptism into 
death" that he may "walk in newness of life" (Rom. 6:4). This, 
properly done, will enable each one to approach the ordinance with 
faith and not with fear; with eagerness and glad anticipation, and not 
with shrinking and reluctance. 

2. As to the communion: Disciples must be made to feel the mean- 
ing of this observance, or it can not be properly called a communion. 
In every Christian home, in the Bible school and from the pulpit, 
regularly and during special evangelistic meetings, it must be set forth 
constantly that 

(1) The Lord's table is to be a communion with Jesus Christ (1 



THE TRAINING OF THE CHURCH 125 

Cor. 10: IG). By recalling the sacrifice of our Lord for us, we are pre- 
pared for the outgoing of our hearts to God and the incoming of his 
Spirit to our hearts. 

(2) The Lord's table is a place of self-adjustment (1 Cor. 11: 28, 
29). Three expressions here used, if understood, show the meaning of 
this passa-ge. They are ''prove thyself," ''judgment" and "discern not 
the body." The significance of it must be appreciated. To do this each 
one must examine, or prove, himself as to the spirit in which he comes; 
failing to do this, the communicant is not justified as a worthy child of 
God, but judged or condemned as one unworthy. 

(3) The Lord's table is to be a testimony to the world (1 Cor. 
11: 26) — "As oft," "ye proclaim the Lord's death." Here is the gospel 
all may preach, the witness all may bear. Two hundred disciples of 
Jesus in a village, meeting regularly to break bread in memory of the 
Master, means the conquest of that village for Christ. A larger or 
smaller number will have a proportionate influence anywhere. In 
hundreds of churches this testimony is not borne; in all Protestant 
Christendom it is relegated to a secondary place. For this reason many 
among us are "weak and sickly," and the cause of the Lord languishes. 

(4) The Lord's table is a memorial institution (1 Cor. 11: 23-25). 
"This do in remembrance of me" are the tenderest words ever spoken. 
They designate a privilege rather than a duty. We are permitted thus 
to indicate our appreciation of what Jesus Christ has done for us. 

II. Desirable Elements that Should Accompany the Observance. 

1. Simplicity. In this one word is the soul of all helpful religious 
activity. There may be a place for pomp -and pageant, but it is not in 
the Christian religion. Anything that looks to formalism, an impos- 
ing performance or an impressive ritual, is to be discarded at once, as 
not in keeping with the spirit of these ordinances. The first baptisms 
were in a wilderness stream and the first communions in the upper 
story of a private residence. Departures from the simplicity of the 
gospel have been accompaniments of decay in religion, always. 

2. Dispatch. All appearance of haste should be avoided and all 
movements should be respectfully deliberate, but promptness and dis- 
patch, those indispensable attendants of all successful operation, are 
nowhere of greater worth. Long speeches, long prayers and all un- 
necessary preliminaries and extensions must be eliminated. In no 
other way can the communion be restored to the rightful place as a 
weekly celebration in Christian congregations. All needed remarks 
can be made in three minutes or less, and no prayer of thanks need oc- 
cupy over fifty words. Of course these limitations are not applicable 
on all occasions, but they are within reason when needful. It is not 
wise that the communion service be taken out of the hands of the 
eldership; rather, it should be placed there and kept there, but, where 
those who preside are hopelessly possessed with the notion that they 
must make speeches at the table, there is need that something be done 
to save the ordinance from reproach. 

The remarks made here apply as well to baptism, but happily they 
are not as much needed there. 

3. Edification. Though simplicity and dispatch have to do with 
making any religious performance profitable, there is yet much to be 



126 THE TRAINING OF THE CHURCH 

said of the edification to be derived trom baptism and the Lord's 
Supper. 

(1) Those who administer should be edified. For this reason the 
whole burden of public service should not rest on one person, lest he 
be so "prayed out," as well as ''played out," that the administration 
become a barren form to him. 

(2) Those who participate should be edified. The water used for 
baptizing should be at the same temperature as the air above it. The 
loaf and wine should be palatable. Dreary talks or extended remarks 
of any kind are not essential, nor often desirable. The brother in 
charge may be benefited, or even edified, by the address he delivers, 
but Paul puts the church above the individual, when he says, "He that 
speaketh in a tongue edifieth himself, but he that prophesieth edifieth 
the church," and he clearly indicates the chief purpose of public 
ministration when he adds, "Greater is he that prophesieth than he 
that speaketh with tongues, except he interpret, that the church may 
receive edifying" (1 Cor. 14: 4, 5). True, these words refer to speak- 
ing publicly in unknown tongues, but is not very much of that which 
accompanies the ordinances, as often observed, as unintelligible to 
many present as if delivered in an unknown tongue? 

(3) Others than disciples should be edified. Reflect that both bap- 
tism and the supper are monumental and educational in their general 
significance to those without. The regular, punctual and general as- 
sembling of disciples for the purpose of keeping the appointments of 
their Lord can not but have a tremendous influence in any community. 
The proper and attractive celebration of the central facts of gospel 
history has for the human mind a fascination realized only in part as 
yet. The way Protestantism has treated the appointed ordinances of 
the Lord has done much to discredit his authority among men. Bap- 
tism is made a bone of contention or a "mere form," to be treated as 
the flckle prejudices of men may dictate. The Lord's table is by many 
regarded as a sort of semi-sacred observance, to be shelved for three, 
six or twelve months at a time, or else as a fetich with supernatural 
signiflcance; being neither, it has lost its real significance. Restore its 
meaning, and it becomes a feast of love. 

III. Helpful Methods that May be Used. 

Having taken due care to safeguard and preserve what is essential 
to observance of the ordinances, such manner, means and surroundings 
as may be most appropriate and helpful may be freely sought.* 

1. Equipment. (1) The baptistery, if there be one, should be of 
proper dimensions, conatruction and location; provision should be made 
for warming the water. This is a matter for church-builders and not 
for plumbers or tinners. The errors of immersionists at this point are 
unnumbered and unjustifiable. 



*The writer of these lessons has had candidates express a desire to be 
baptized in running water. In all such instances he has promptly consented 
to go, even as far as the fords of the Jordan, provided necessary expenses were 
paid. He has gone to the creek often, as a concession to personal preference, 
but has yet to visit Palestine. Likewise, in case of the individual communion 
cups, he knows no reason why, if there be more than one, there mav not as 
well be one hundred or five hundred ; nor does he have any evidence that any 
harm has ever come from the use of one cup by many persons. 



THE TRAINING OF THE CHURCH 127 

(2) The table and its furnishings should be suited to the service — 
simple, substantial and tasteful. To prepare the table should be made 
an act of devotion, even though the one doing it be paid for the service. 

2. The admi7iist7'ators. Some men are gifted to perform public acts 
with fitness and good taste; others are not, but can fill some positions 
most efficiently. Having in mind the significance of these memorials, 
those whom their brethren think best qualified should be assigned to 
this work, and, having undertaken it, they should seek, by every avail- 
able means, to qualify up to the last degree of efficiency attainable. 
Participants in the Bulgarian Passion Play make their parts a life 
study. Is not the showing of our Lord's death to the world of sufficient 
importance to receive equal attention at our hands? Masons go long 
distances and spend money to better equip themselves for lodge work, 
and often the same men are rusty and awkward in a public church 
service. The memorizing of suitable Scriptures, the careful preparation 
of appropriate words of thanksgiving, the patient study and working 
out of such an order and movement by those serving as will avoid 
friction or delay, are always necessary, but so seldom thought of. Those 
who urge the restoration of the New Testament ordinances should 
show their sincerity of purpose by showing due regard for their observ- 
ance when restored. 

3. Accompaniments. Music is an appropriate aid in all spiritual 
exercise, provided it is appropriate music. But what should attract the 
mind to the facts being celebrated is often so selected, so planned or so 
executed as to draw the minds of worshipers away from the one thing 
that is central. It is often assumed that, because an architect can 
build a livery stable or a chamber of commerce, he can erect a suitable 
house of worship and gospel workshop. Such an assumption, costly as 
it often proves, is harmless when compared with the more usual one, 
that a professor of vocal gymnastics is — of course — the suitable person 
to direct the musical portions of a religious service. "Let all things 
be done decently and in order," is the apostolic direction for the con- 
duct of public worship, and in no way can we more surely bring re- 
proach or breed indifference than by ignoring this injunction. Good 
judgment should guide in all our service. 

This chapter is little more than a suggestive outline. Each class 
can gather such material and suggestion as may be needed to pack the 
recitation brimful of interest. 

Subjects for Discussion 

1. The value of religious observances. 

2. The worth to Christians of the gospel observances as seen in use 
among the early disciples. 

3. Are we justified in admitting the unimmersed to the communion 
table, at the same time refusing to enter their names on the congrega- 
tional records? 

4. Why can not a congregation elect to practice sprinkling instead of 
immersion? 

5. Is baptism in an indoor pool Scriptural baptism? 

6. For debate: ''Resolved, That the common cup is preferable to the 
individual cup in a communion service." 



128 THE TRAINING OF THE CHURCH 



LESSON XXXV. FINANCING THE ENTERPRISE 

No undertaking will succeed unless it be adequately and wisely 
financed. Money is not all, by any means; of itself it will not guarantee 
success, but it is enough that failure here means failure all along the 
line. 

The work committed to his disciples by Jesus Christ was, and still 
is, a tremendous undertaking. It requires plan, organization, ingenuity 
and enterprise of the first quality. In all of this it is not different 
from every other human endeavor. 

The kingdom of God, though universal and spiritual, is manifested 
on earth by the church, which is limited and temporal, and, though 
dealing primarily with the souls of men, it necessarily involves their 
bodies and their possessions. 

Next to lack of "religion pure and undefiled," more church failures 
are due to lack of financial sense than to any other cause. It will 
happen, sometimes, that a congregation will not have in its member- 
ship those who are capable of rightly directing its temporal affairs; 
more often, however, the defect is that competent financiers are ignored, 
and bunglers entrusted with these important matters. As well appoint 
Tuneless Tommy to lead the singing, or Legless Levi to pass the collec- 
tion basket, as to leave the financial management of a congregation to 
men who have failed of success in their own business affairs. Strangely 
enough, too, we sometimes find men who, though alert and punctilious 
in their own interests, when set to attend to church business, "go to 
sleep on the job." The folly of all this must be realized, and the de- 
fects remedied, before the church can lay claim to the respect of 
sensible men in a world where only merit wins. It is the aim of this 
lesson to indicate a safe course for the managers of church finance. 
Good business men will recognize the wisdom of suggestions made, 
while the unexperienced man can regard them as guide-posts to prevent 
error and loss. 

I. Financial Delusions to be Shunned. 

1. The ''Salvation's Free'' notion. It is free so far as first cost to 
the needy is concerned, but disciples of Christ must bear the expense 
of transportation to others, or they are no disciples. The religion that 
never costs a cent is never worth a cent. 

2. The ''Sponge Theory." One could easily suppose, judging from 
money-raising schemes employed by many Christian bodies, that one 
principle of the religion of our Lord is that the elect share the benefits 
and the unregenerate pay the running expense. If a woman bakes a 
cake, using ingredients from the family supply, and sells it to another 
for fifty cents or a dollar, putting the proceeds into the Lord's treasury, 
it is nobody's business more than if a farmer raised a colt, sold it to 
his neighbor, and devoted the price to the work. But for Christian 
people to engage in these things as a business ru7i in behalf of the 
church, thus coming into competition with these who conduct similar 
lines for a livelihood, buying and selling what they do not need, at 
fictitious values, and call it religious work — this is a farce, an injustice 
and a prostitution of the cause of Christ. There are two safe things 



THE TRAINING OF THE CHURCH 129 

to do with this system; one is, not to begin it, and the other is, to 
stop it if already begun. 

3. ''Frenzied Finance.'' There is a place for faith and enthusiasm 
in the work of the Lord. Some great religious enterprises have suc- 
ceeded when begun under most unpromising circumstances. But care- 
ful financial management is as indispensable here as in the direction of 
a bank, and the principles of successful operation are the same in both 
cases. Many a deserted temple of worship and gilded spire are but 
melancholy monuments marking the ignominious end of a poorly con- 
ceived and badly managed enterprise. That such ''wild-goose" projects 
are launched in the name of the Lord justifies them not one whit, and 
hurts the cause of religion always. The Lord can not bring success 
where his disciples lay foundations of failure, any more than he can 
remedy the acoustics of a room planned contrary to the laws of sound. 

II. Financial Principles to be Respected. 

1. Let the financial responsihility he shared hy all. An injustice is 
done, in any case, when a Christian is relieved of doing his part. The 
church is a fellow^ship or partnership, and those who make investment 
most freely, receive most in dividends. Many a man who might other- 
wise grow careless, and drift from his moorings, has been saved to the 
cause by a judicious and careful finance committee. 

2. Let those in charge keep faith, and court the fullest and closest 
fellowship with the entire memhership of the church. The closed- 
circle plan may seem best and may operate well for a time, but it ends 
in failure. A careful statement of moneys to be raised, and the pur- 
poses for which they are to be used, should be made before the be- 
ginning of each fiscal year, and a detailed report of all contributions, 
receipts and expenditures should be published when the year closes. 
The members of a congregation have a right to know these things, and 
those who serve in positions of leadership can not justly withhold 
them. 

3. Let the managers of church finance do business for the Lord as 
they would for themselves ; i. e., 

(1) Consider the wisdom and feasibility of each project planned. 

(2) Canvass resources, making reasonable allowances for possible 
failure or success at any point. 

(3) Let faith be a factor, counted at full value, and no more, just 
as it is in reckoning the income from a corn crop or an investment in 
property. 

(4) Attend to all church business strictly ''on the dot.'' It is im- 
portant that each one do this; more so when several are co-operating 
than when one bears the whole responsibility. 

III. Financial Plans to be Favoeed. 

It has been the long-time principle among those who claim to be 
Christians only to seek for a "thus saith the Lord," or a Scripture 
precedent, for every religious doctrine or act. While the New Testa- 
ment lays down no hard-and-fast system of finance, what it does say on 
the subject merits first consideration. 

1. The spirit to he inculcated. "It is more blessed to give than to 
receive" (Acts 20: 35); "more happy" is the exact meaning. Coupled 
with this should be the other saying, "God loveth a cheerful giver" 

(9) 



130 THE TRAINING OF THE CHURCH 

(2 Cor. 9:7). The person whose spirit it is to give cheerfully for the 
good of others has found the open way to true blessedness or happiness. 
This applies, of course, to all giving, of time, of service, of comfort or 
of influence, but also and especially, because it is so otten the real test, 
to the giving of money. 

2. The object to he held in view. Read 2 Cor. 9: 6-15. The spiritual 
reaction gained from true giving is here reasoned out. "God is able to 
make all grace abound" in an individual or church that will go into 
partnership with him, but the niggardly and covetous even God can not 
help, for covetousness is idolatry — a choosing of other gods, and the 
**love of money is the root of all evil," pre-empting the ground and 
excluding the good things of the heavenly Father. It will be seen that 
the training of a congregation in this grace is vitally related to Chris- 
tian culture and growth. 

3. The plan that works l)est. "Now concerning the collection of the 
saints, as I gave order to the churches of Galatia, so also do ye. Upon 
the first day of the week let each one of you lay by him in store as he 
may prosper, that no collections be made when I come" (1 Cor. 16: 1, 2). 

(1) Here is Scriptural precedent from the lips of an apostle. Paul 
does not give this instruction to the church in Corinth, as though he 
meant it to be the invariable rule for all churches everywhere, but a 
careful study of its briefly stated details will, we think, show it to be 
easily adaptable to any situation and eminently wise in its provisions. 

(2) The plan had been tried in the churches of Galatia, an extended 
district, and was regarded by Paul as worthy of extension to other 
congregations. 

(3) The requirements are easily met. 

a. Giving shall be regular — "upon the first day of the week." This 
was the customary meeting-time (Acts 20: 7), and this would save 
trouble in making collections. 

Z). Giving shall be universal— "Let each one of you lay by him in 
store." The giving was to be individual, for a cause in which all were 
alike interested, and no exceptions were made. But, for convenience 
and for the gain of co-operation, the amounts given in a congregation 
were brought together when the disciples were met for worship. 

c. Giving shall be proportionate — "as he may prosper." Any system 
that provides for one disciple to say what another shall give does not 
accord with the Scriptures, and, in the end, will work evil. Each one 
is to give "as he hath purposed in his heart: not grudgingly, or of 
necessity." Each man knows how he is prospering, and whether or not 
he will honor God as God prospers him is left to his own conscience. 
This is in harmony with all other duties of man to God, and it will 
work, 

4. The greatest Wberty is to de exercised in the operation of the 
plan. Many helpful accessories are to be had: 

(1) The weekly-envelope system has proved to be of greatest assist- 
ance. A bunch of fifty-two envelopes, bearing date and number, is 
provided for each member of the congregation, the offering being 
credited by the treasurer on a book suited to the purpose. 

(2) Where the congregation has a missionary or benevolent fund, 
or funds, the duplex envelope, with two pockets, is found useful. By 



THE TRAINING OF THE CHURCH 131 

its use a double offering may be made, and double credit received on 
the treasurer's book each week. 

The weekly-offering system is by all odds the best plan of church 
finance. In some cases, as, for instance, in farming communities, it can 
not apply without exception and modification, for the chief supporters 
of the work do not receive their income regularly, but even there the 
plan is the best known, for payment can be made in any amount at 
any time, and the grace of giving is made a part of the Lord's Day 
worship. 

The right conduct of the financial affairs of a congregation may 
justly be considered as an index to the life of the church. Just as the 
spirit of a man may be known by the appearance of his body, the care 
given it and the regard shown for it, so is the spirit of a congregation 
evident to the observing of the common temporalities that appear to all. 

Subjects for Discussion 

1. For what purposes may a congregation have need to provide a 
common fund? 

2. Is the work of raising money by a church to be regarded as 
"secular" or in any way belittling? 

3. Question for debate: ''Resolved, That the church has forfeited the 
respect of business men by her methods of raising money for her 
work." 

4. How far should a congregation be expected to care for its needy; 
and how may this best be done — by special provision or through 
**homes" and orphanages? 

5. What is the relation of the financial to the spiritual life of a 
congregation? 

6. Give reasons why the plan suggested in 1 Cor. 16: 1, 2 is de- 
sirable. 



Test Questions and Answers 



1. Wherein is the unity and harmony 
of the Scriptures remarkable? 



2. Considered as a book among books, 

how will the Bible impress the 
intelligent reader? 

3. Of what does the Bible treat his- 

torically ? 

4. As the literature of a separate peo- 

ple, what elements predominate 
in the Bible? 

5. How does divine revelation proceed 

as seen in the Biblical record? 



6. By whom and when were the books 

of the Old Testament collected 
and arranged in their present 
form? 

7. How early in the Christian era 

were the New Testament writ- 
ings assembled? 

8. By whom and at what date were 

chapter and verse divisions 
made? 

9. WTiat three things should be noted 

carefully and continually in 
studying the Scriptures? 

10. Into what classes do the books of 

the Old Testament naturally 
fall ? 

11. What are the natural divisions of 

the New Testament writings? 



12. Name the books of the Old Testa- 
ment. 



13. Name the books of the New Testa- 
ment. 



182 



1. It is the work of many minds, in 

widely separated lands, and at 
times remote from each other. 
It stands together as a sym- 
metrical whole. 

2. As a history, a literature and a 

revelation from the Supreme 
Being. 

3. Of the creation, God's dealings 

with the chosen people and the 
plan of salvation. 

4. The historical, the didactical or 

teaching, and the devotional. 

5. It is suited to the needs of the race 

from age to age, being primary 
at first, but progressive in prin- 
ciple, and finally perfect for the 
purposes in view. 

6. By Ezra the scribe, in 457 B. C. 



7. As early as the Council of Car- 

thage — 397 — when a list of 
them was published. 

8. Chapter divisions were made by 

Cardinal Hugo in 1250 A. D. ; 
verse divisions three centuries 
later. 

9. That the theme is continuous, that 

the arrangement of books is or- 
derly and that the harmony of 
parts is remarkable. 

10. The Law, 5 books ; History, 12 

books ; Poetry, 5 books ; Ma.lor 
Prophets, 5 books, and Minor 
Prophets, 12 books. 

11. Biography, 4 books ; History, 1 

book ; Special Letters, 14 books ; 
General Letters, 7 books, and 
Revelation, 1 book. 

12. Genesis, Exodus, Leviticus, Num- 

b e r s, Deuteronomy, Joshua, 
Judges, Ruth, 1 and 2 Samuel, 
1 and '2 Kings, 1 and 2 Chroni- 
cles, Ezra, Nehemiah, Esther, 
Job, Psalms, Proverbs, Ecclesi- 
astes, Song of Solomon, Isaiah, 
Jeremiah, Lamentations, Ezekiel, 
Daniel, Hosea, Joel, Amos, Oba- 
diah, Jonah, Micah, Nahum, 
Habbakuk, Zephaniah, Haggai, 
Zechariah, Malachi. 

13. Matthew, Mark, Luke, John. Acts, 

Romans, 1 and 2 Corinthians, 
Galatians, Ephesians, Philip- 
pians, Colossians, 1 and 2 Thes- 
salonians, 1 and 2 Timothy, 
Titus, Philemon, Hebrews, 
James, 1 and 2 Peter, 1, 2 and 
3 John, Jude, Revelation. 



THE TRAINING OF THE CHURCH 



133 



14. What is the central theme of the 
Scriptures, Old Testament and 
New? 



15. Wherein does the person of Jesus 
dominate the entire scene re- 
vealed- by the Biblical records? 



16. How do we find the "beginning- 
point" in religious inquiry? 



17. What was Jesus' attitude toward 
the Old Testament? 



18. How did .Jesus make use of the 
Scriptures in his public teach- 
ing? 



19. What service does the Law (of 

Moses) perform for us in this 
age? 

20. How do the Christian Scriptures 

serve us? 

21. How may we illustrate the mis- 

chief done by those who weaken 
faith in the Bible? 



22. What is the final test of worth 

among men and things? 

23. How has the Bible shown its worth 

to the world? 



24. How have the heathen religions 
been shown to be inferior to 
Christianity? 



25. Quote the testimony of three great 

men relative to the worth of the 
Bible. 

26. Relate the story of Ling Ching 

Ting, or that of Lough Pook. 

27. What is meant by Christian evi- 

dence? 



14. Jesus Christ, *'who is ordained of 

God to be the Judge of the liv- 
ing and the dead. To him bear 
all the prophets witness, that 
through his name every one 
that believeth on him shall re- 
ceive remission of sins" (Acts 
10: 42, 43). 

15. Its documents are saturated with 

evidences, intimations and reve- 
lations of a divinely conceived 
plan to save mankind from sin ; 
its doctrines present Jesus 
Christ as the Son of God and 
central figure of the plan ; its 
presentation of noble characters 
leaves him above them all and 
separate from them all — ^"T^e 
fairest among ten thousand." 

16. The Bible culminates in the New 

Testament ; the New Testament 
reveals a single and simple 
creed ; this creed has but one 
article of faith, and that article 
is a person — Jesus Christ, the 
Son of the living God — this is 
the beginning-point. 

17. He honored them as God's law, he 

referred to commands given by 
Moses as commands of God, and 
made the Scriptures his final 
source of appeal, declaring that 
they could not be broken. 

18. He answered the tempter by quot- 

ing them ; he rebuked wrong- 
doers with them ; he instructed 
his disciples with their precepts. 
and silenced objectors by appeal 
to them. 

19. It serves, Paul tells us, as a tutor 

or caretaker to bring us to Christ, 
of whom the way of life is 
learned (Gal. 3: 23, "24). 

20. They serve as a lens to reveal to 

us the person and teaching of 
the Saviour, 

21. They are as those who break the 

bottle that contains a precious 
nedicine, or sever the thread 
that holds the strand of golden 
beads. 

22. The test of utility, or what has 

been accomplished. 

23. By its ability to withstand the op- 

position of evil influences, by its 
power to inspire mankind to do 
good, and by its influence in the 
uplift of the race. 

24. They are limited in their influence 

and extent by time, space, na- 
tional boundaries and advancing 
knowledge, while Christianity 
flourishes alike in all ages, all 
lands and among all peoples of 
whatever state of culture. 

25. Select any of the three cited in 

Lesson Y. 

26. See Lesson V. 

27. Christian evidence is that line of 

religious investigation which 
deals with the fundamental 
facts of Christianity and the 
reasons for accepting it as a 
divinely revealed religion. 



134 



THE TRAINING OF THE CHURCH 



28. Why should every Christian make 

a careful study of Christian evi- 
dence ? 

29. What is the beginning-point in 

Christian faith? 

30. What is the best text-book on 

Christian evidence? 

31. For what purpose was this record 

of our Lord's life prepared? 



32. Is the faith that Jesus is the 

Christ, the Son of God, all that 
is necessary to salvation? 

33. How do we determine as to this 

central truth of Christianity? 



34. What four lines of evidence are 
indicated in the first chapter of 
John's narrative? 



35. How many of these are accessible 

to us to-day? 

36. What eye-witnesses testify to us of 

the personality of Jesus? 

37. What authentic records have we 

that bear testimony of Christ? 



38. For whom, and of what value, is 

the testimony of consciousness? 

39. How many disciples did our Lord 

choose to be with him constantly 
and become witnesses for him? 

40. Of these, how many were chosen to 

be present on occasions of par- 
ticular importance? 

41. Name these special witnesses. 

42. Name three important occasions 

when he took these with him. 

43. What positions did they occupy in 

the early church? 



44. Were there other witnesses than 
the twelve? 



45. How may the testimony of the 
apostles be considered? 



46. Who gave public oral testimony to 

the Jews? 

47. Who gave special testimony to the 

Gentiles? 



28. So that he may be ready always to 

give an answer to every man 
that asketh him a reason con- 
cerning the hope that is in him. 

29. That "Jesus is the Christ, the Son 

of the living God." 

30. The Gospel according to John. 

31. That we may believe that Jesus is 

the Christ, the Son of God, and 
that believing we may have life 
in his name. 

32. It is all that is needed so far as 

faith is concerned, but it must 
be true faith — "Faith without 
works is dead." 

33. Just as we do as to any other im- 

portant proposition, by weighing 
the evidence at hand and taking 
the position that most nearly 
harmonizes with the facts as 
we know them. 

34. The testimony of the physical 

senses, the testimony of reputa- 
ble and competent witnesses, the 
testimony of authentic records 
and the testimony of conscious- 
ness. 

35. All save the testimony of the phys- 

ical senses. 

36. Matthew, John and Paul. 

37. The various writings of the Old 

and New Testaments and the 
subsequent history of Chris- 
tianity. 

38. It is for Christians, and is the 

confirmation that comes of ac- 
tively serving Christ. 

39. Twelve. 



40. Three. 



41. Peter, James and .John. 

42. The transfiguration, raising of 

Jairus' daughter and the agony 
in the garden. 

43. Peter held "the keys of the king- 

dom." being first to preach the 
completed gospel ; James held 
the position of highest influence 
in the church at .Jerusalem, and 
John honored Christ by long life, 
faithful service and the writing 
of five of the New Testament 
books. 

44. Doubtless many more. Paul re- 

minded Agrippa that "this hath 
not been done in a corner," and 
speaks in another place (1 Cor. 
15 : 6) of our risen Lord being 
seen of "above five hundred at 
once." 

45. As falling into three divisions — the 

public oral testimony to the 
people of Palestine, the special 
testimony to Gentile peoples of 
other lands and the written tes- 
timony for all lands and ages. 

46. The twelve apostles. 

47. Several of the apostles, but Paul 

in particular as one chosen for 
this purpose. 



THE TRAINING OF THE CHURCH 



135 



48. What special qualification had Paul 
for his work of witnessing for 
Christ among the Gentiles? 



49. What was Paul's program? 



50. What ones of the apostolic group 

left written testimony? 

51. What said John Adams of the 

Bible ? 

52. What said Queen Victoria? 

53. What said Andrew Jackson? 

54. On what did the faith of the apos- 

tles rest? 

55. On what does our faith rest? 



56. Give a synopsis of the New Testa- 
ment writings. 



57. Can consciousness be made a guide 
in matters of faith and life? 



58. Of what assistance, then, is the 

testimony of consciousness ? 

59. How mav the prophecies concern- 

ing Christ be classified? 

60. What is the nature of the general 

prophecies? 



61. Name some figures under which the 
"coming One" is presented. 



62. What is the nature of the specific 

prophecies? 

63. What details of his life are foretold 

in the Old Testament? 



64. What is meant by personal prophe- 
cies? 



48. He saw Jesus face to face on the 

road to Damascus, and heard 
him say, "Rise and stand upon 
thy feet : for to this end have 
I appeared unto thee, to appoint 
thee a minister and a witness 
both of the things wherein thou 
hast seen me, and of the things 
wherein I will appear unto thee, 
delivering thee from the peoples 
and from the Gentiles unto 
whom I send thee, to open their 
eyes that they may turn from 
darkness to light and from the 
power of Satan unto God, that 
they may receive remission of 
sins and an inheritance among 
them that are sanctified by faith 
in me." (Let this passage be 
carefully learned ; it is im- 
portant.) 

49. To testify wherever he went, first 

to Jews and then to Gentiles, 
and to go to the uttermost parts 
of the known world preaching 
the gospel. 

50. Matthew, James, Peter, John and 

Paul. 

51. "The Bible is the best book in the 

world." 

52. "This book is the secret of Eng- 

land's greatness." 

53. "That book, sir, is the rock on 

which our republic rests." 

54. On facts about a person. 

55. On these same facts, as attested by 

faithful men chosen for that 
purpose. 

56. The gospel revealed, in the four 

Gospels, the gospel proclaimed, 
in the Acts, the gospel at work, 
in the Epistles, the gospel vic- 
torious, in Revelation. 

57. No, for each man's consciousness 

is dependent upon his knowledge 
and experience, so that each one 
would have a different guide. 

58. It transforms faith into knowledge, 

it strengthens disciples in trial 
and it inspires to service. 

59. In three groups — general, specific 

and personal. 

60. They are veiled, or figurative, ref- 

erences, not fully understood 
when uttered, but accurately 
fulfilled by our Lord's life. 

61. The Seed of the woman, the Seed 

of Abraham, the Lion of the 
tribe of .Judah, the Prophet like 
unto Moses, the Righteous 
Branch and the Suffering Serv- 
ant. - 

62. They go more into the details oJ 

his advent and his life. 

63. His virgin parentage, the place of 

his birth, the visit of wise men, 
the slaughter of innocents, his 
forerunner, his manner of teach- 
ing, his betraval. details of the 
crucifixion, the resurrection and 
the going forth of his word from 
Jerusalem. 

64. They are prophetic utterances from 

his own lips and from those of 
his apostles. 



136 



THE TRAINING OF THE CHURCH 



65. Give some instances of personal 
prophecies. 



66. What is the relation of Christ to 

the church? 

67. What does the leadership of Christ 

over the church imply ? 

68. What authority is there for assign- 

ing to Christ headship in the 
church ? 

69. Quote one passage of Scripture that 

proves that Christ is head of the 
church. 



70. What, then, of the claims of those 

reputed to be "head of the 
church"? 

71. Christ being the head over all 

things to the church, what are 
the consequent obligations of 
members ? 



72. What plans have been devised to 

establish a seat of authority in 
the church ? 

73. What is the theory of each? 



74. How may the true plan be desig- 
nated ? 



75. To what source should those in 
authority go for divine direc- 
tion? 



76. What limitations are thrown round 
the church? 



77. What liberties are left to the 
church ? 



78. What precaution is always neces- 

sarv on the part of those set to 
lead? 

79. What princioles, if guarded, will 

preserve the unity and harmony 
of the church ? 

80. What emphasis is placed on unity 

and harmony by the Scriptures? 



65. He foretold his death and resur- 

rection, he referred to the vio- 
lence that would destroy his 
own body, he described the de- 
struction of Jerusalem, and the 
apostles foretold the "falling 
away" that came in the Dark 
Ages, and John received a reve- 
lation on the island of Patmos 
which he recorded for the bene- 
fit of others. 

66. Christ is represented in the Scrip- 

tures as the Head of the church. 

67. Authority to command, wisdom to 

direct and love to protect. 

68. He claimed it for himself ; his 

apostles so taught and the 
Scriptures so recognize it. 

69. Eph. 1 : 22, 23 : "And he [God] 

put all things in subjection 
under his feet, and gave him to 
be head over all things to the 
church, which is his bodv, the 
fulness of him that filleth all 
in all." 

70. They are the false claims of those 

who would usurp the authority 
of the Son of God. 

71. To be in constant communication 

with the -head, to show due 
honor by prompt obedience and 
to labor with due regard for 
the welfare of other members of 
the body. 

72. The papal, the episcopal and the 

democratic. 

73. Of the papal, "The voice of the 

pope is the voice of God ;" of 
the episcopal, "The voice of the 
bishops is the voice of God," 
and of the democratic, "The 
voice of the people is the voice 
of God." 

74. The New Testament plan was that 

Christ-governed men, acting un- 
der divine direction, should be 
in authority. 

75. In our Lord's day, to him ; in the 

succeeding age, to the apostles ; 
in our day, to his word and 
theirs as recorded in the New 
Testament. 

76. She can not change the faith, the 

form of government or the 
standard of righteousness set by 
our Lord and the apostles. 

77. The control of her temporal affairs, 

the choice of those who are to 
be in authority, direction of un- 
prescribed details of worship, 
the method of carrving out the 
Lord's commands and the privi- 
lege of self-defense against false 
teachers. 

78. To so conduct all matters as to 

avoid occasion or opportunity 
for discord, dissension or divi- 
sion. 

79. Oneness of purpose, unity of ac- 

tion, harmony of parts. 

80. It is taught by Christ, emphasized 

and reiterated by the apostles 
and exemplified by the early 
church. 



THE TRAINING OF THE CHURCH 



137 



81. Quote words of our Lord indicating 
his desire that his disciples be 
united. 



82. Quote from an apostle words coun- 
seling harmony. 



83. Give some reasons why Christians 
should be formed into congre- 
gations. 



84. Name the important duties of a 
Christian congregation. 



85. What are the most common dan- 

gers of a newly formed congre- 
gation ? 

86. What difficulties will usually have 

to be met? 



87. Is it necessary that a church, to 
grow and prosper, be provided 
with a "regular preacher"? 



88. What is the purpose of organiza- 
tion? 



89, Why should disciples of our Lord 
organize for work? 



90. What is accomplished by wise or- 
ganization ? 



91. When is organization needed? 



92. What Scrintural provision is made 
for division of the essential 
work of a congregation? 



93. What further organization is per- 
missible? 



94. Name the three periods under 
which the beginnings of the 
church may be grouped? 



81. John 17 : 20, 21 : "Neither for 

these only do I pray, but for 
them also that believe on me 
through their word ; that they 
may all be one ; even as thou, 
Father, ait in me, and I in thee, 
that they also may be in us : 
that the world may believe that 
thou didst send me." 

82. Phil. 2:2, 3 : "Make full my joy, 

that ye be of the same mind, 
having the same love, being of 
one accord, of one mind ; doing 
nothing through faction or 
through vainglory, but in low- 
liness of mind each counting 
other better than himself." 

83. To keep the memorial he appointed, 

to conduct the service of teach- 
ing, to share the partnership of 
Christian service, to be edified 
and to edify others in the wor- 
ship of God. 

84. To preach the gospel, to maintain 

the ordinances that testify of 
Christ and to invite others to 
Christ. 

85. Discouragement, dissension and di- 

vision. 

86. The need of trained workers, the 

harmonizing of diverse elements, 
the care of the weak and way- 
ward and the financing of the 
work. 

87. It is necessary that disciples have 

air. food and exercise, but the 
Bible does not prescribe the 
means by which these should be 
secured. The elders should be 
"apt to teach." and if, in addi- 
tion, a preacher of the Word 
can be had, it is well, but the 
constitution of the church does 
not require it. 

88. To so place each part that it will 

work to best advantage and to 
so form and direct the whole 
body as to best accomplish the 
end in view. 

89. The task in hand is important, the 

resources are variable ; it is de- 
pendent upon volunteers whose 
varied services, to be effective, 
must be combined. 

90. The Lord's work is carried on. each 

disciple having a part, and each 
one doing the thing for which 
he is best suited. 

91. When there is a task to do, a force 

to be organized and a will ^o 
work. 

92. Bishops or elders shall be ap- 

pointed to teach or "feed the 
flock" of God. and deacons or 
servants chosen to attend to ma- 
terial matters. 

93. Such as the work may require, so 

long as it in no wav hinders 
or infringes upon that pre- 
scribed in the Scriptures, or 
contravenes anything in the con- 
stitution of the church. 

94. The beginning at .Jerusalem, thv^ 

church at Antioch and the en- 
tering of Macedonia. 



138 



THE TRAINING OF THE CHURCH 



95. Name five incidents in the devel- 
opment of the Jewish church. 



96. What steps toward enlargement 

accompanied the formation of 
the first Gentile church at An- 
tioch? 

97. What is the significance of Paul's 

entering Macedonia? 



Name five important European 
cities where Paul preached. 

Give five important dates in New 
Testament history. 



100. From what natural cause did the 

persecutions of the early church 
arise ? 

101. Was anything gained for the gos- 

pel by these strenuous opposi- 
tions? 

102. Under what three classifications 

are the persecutions of the 
early church studied ? 

103. -What three periods of persecution 

are designated by Samuel Edgar 
as covering all church history? 



104. What is meant by the ''Dark 
Ages," as referred to in history? 



105. What sisrnificance has this period 
in religious history? 



106. When and by whom was the scheme 

of apostolic succession adopted ? 

107. When and by whom was the title 

"Lord of the whole church" be- 
stowed on the Bishop of Rome? 

108. Name five doctrinal perversions 

of the Dark Ages. 



109. What was the Reformation? 



110. Name seven great reformers in 
the order of their work. 



95. Provision for the destitute, selec- 

tion of "servants" for special 
work, persecution of disciples, 
extension of the gospel to Sa- 
maritans and the conversion of 
Saul. 

96. The adoption of a new name, the 

launching of the missionary en- 
terprise and the declaration of 
freedom from Jewish rites and 
ceremonies. 

97. It was accompanied by a special 

vision ; it was the beginning of 
Paul's mission to the Gentiles, 
and it marked Christianity as a 
world religion. 

98. Philippi, Thessalonica, B e r e a, 

Athens and Corinth. 

99. The beginning at Jerusalem, A. D. 

30. Conversion of Paul, A. D. 
36. First Gentile church, A. D. 
38-41. First missionarv journey, 
A. D. 49. Death of Paul, A. D. 
66 or 70. 

100. From contact with long-estab- 

lished religious systems and 
deep-seated national and racial 
prejudices. 

101. Though reduced in numbers, the 

church was strengthened by 
what she resisted, hence a new 
growth resulted. 

102. Jewish, pagan and subsequent per- 

secutions. 

103. The world opposing the church 

from without. Temporal power 
in the church opposing true 
gospel. The apostate church 
opposing the reformation. 

104. A long period of spiritual decline, 

which followed the elevation of 
the Emperor of Rome to the 
headship of the church, approxi- 
mately from 400 to 1400 A. D. 

105. It was foretold by the apostles ; 

its influence corrupted all funda- 
mental doctrines of the gospel 
and supplanted the simple or- 
ganization of the early church 
with a hierarchy purely human 
and worldlv. 

106. In 460 A. D., by Leo II. 

107. In 533, by Emperor Justinian. 



108. The name "Holy Roman Catholic 

Church" was adopted, the ordi- 
nances of Christ were perverted 
in form and meaning, the inter- 
cession of priests was placed be- 
tween the believer and God, pur- 
gatory was invented as a means 
of income and good works sub- 
stituted for faith in Christ. 

109. A period of one hundred years, 

aoproximately from 1400 to 
1500, during which heroic and 
godly men were seeking to re- 
form the apostate church on 
Scriptural lines. 

110. John Wyclifif, John Huss, Girola- 

mo Savonarola, Martin Luther, 
John Knox, John Calvin and 
John Wesley. 



THE TRAINING OF THE CHURCH 



139 



111 Name four steps or epochs of re- 111. 
ligious reform as recorded in 
history. 



112. What final steps remained when 112. 

the seven reformers named had 
finished their work? 

113. How did the Restoration move- 113. 

ment come about? 



114. What did it propose? ' 114. 

115. How was this to be accomplished? 115. 



116. What resulted from the applica- 116. 

tion of this rule? 

117. Name four peculiarities that dis- 117. 

tinguish the Restoration move- 
ment from all religious reforma- 
tions. 



118. What success has attended the 118. 

movement ? 

119. What are some basic principles 119. 

of the Restoration movement? 



120. What was held concerning the 120. 

Bible? 

121. What concerning the church? 121. 

122. What concerning conversion? 122. 



123. What should be our model when 123. 

studying the Christian enter- 
prise? 

124. What was the plan of our Lord's r24. 

personal ministry? 

125. What plan did the apostles follow 125. 

in their work ? 

126. What was the plan of the disci- 126. 

pies in the early church? 



127. What reason can be given for the 127. 

adoption of this manner of ap- 
proach to the work of saving 
men? 

128. What importance attaches to the 128. 

Flatter of leadership in the 
Christian enterpri^^e? 

129. To whom does leadership fall by 129. 

nature? 

130. What qualifications mark man for 130. 

leadership? ' 



The word of God discovered and 
restored by Luther, the author- 
ity of God proclaimed by Calvin, 
the indwelling of God taught 
by Wesley and the place of 
Jesus Christ, the Son of God, 
set forth by Campbell. 

Restoration or the adoption of the 
divinely revealed standards of 
faith and life found in the New 
Testament. 

It arose simultaneously in many 
parts of the world, being char- 
acterized by a desire to unite 
God's people and a renewed 
quest for the paths of Scripture. 

The restoration of primitive 
Christianity, its doctrines, its 
ordinances and its fruits. 

By strict adherence to the rule, 
"Where the Scriptures speak, we 
speak ; where the Scriptures are 
silent, we are silent." 

The discovery of a platform on 
which all followers of Christ 
could unite. 

It is distinctly American in origin, 
it offers no new doctrine, its 
mission is mainly to Christian 
bodies, and it proposes not to 
reform that which is wrong, but 
to restore that which has been 
lost. 

Its adherents number over a 
million and a quarter. 

The authority of the Scriptures, 
the pre-eminence of Christ and 
an intelligent view of the work 
of the Holy Spirit in culture and 
conversion. 

That the Old Testament was for 
the .Jewish dispensation and the 
New for the Christian. 

That it began on the day of 
Pentecost after our Lord's as- 
cension. 

That God makes appeal to the 
nature of man by intelligible 
means, and that conversion is 
man's acceptance of God's terms 
of pardon. 

The church of the New Testament 
as set forth by Jesus Christ and 
his apostles. 

To heal, teach and preach. 

The same as had been followed 
by their Master. 

Substantially the same — deacons 
attended to things temporal, 
elders were ordained to teach 
and evangelists to preach. 

It ministers to the whole man, 
physical, intellectual and spirit- 
ual 

As in other endeavors, it is of 
utmost importance. 

To man. 

His superior physical strength, 
his excess of brain capacity over 
woman and the dominance of 
the will over the emotional in 
his temperament. 



140 



THE TRAINING OF THE CHURCH 



131. What evidence is there that man 
is to lead in religious work? 



132. What is it to train for Christian 
leadership? 



133. Why should the church endeavor 
to have a trained membership? 



134. Give some reasons why disciples 
should be trained. 



135. Give Scriptural examples of spe- 
cial training for service. 



136. What is there in church work to 

warrant the expenditure of time 
and effort necessary to proper 
equipment? 

137. What is the real purpose that 

should actuate the church in all 
of her activities? 

138. By what means may this purpose 

be accomplished? 



139. What liberties and privileges are 

exercised by individual Chris- 
tians in the New Testament? 

140. What new responsibilities come 

with the grouping of individual 
Christians in congregations? 



141. Give Scriptural precedent for the 
co-operation of disciples and 
groups of disciples in doing the 
Lord's work? 



142. What limitation must be set for 

all combinations of disciples or 
churches ? 

143. What are the forms most com- 

monly assumed by co-operative 
Christian work? 

144. What provision did .Jesus make 

for the extension of his work in 
the world? 

145. Wliat mav be said of present 

forms of organized missionary 
and benevolent work? 



146. Name some agencies for the min- 

istry of healing employed by 
those who are Christians only. 

147. By what means is the work of 

teaching carried on? 



131. He was appointed to leadership 

in the earlier revealed religions, 
the prophets were nearly all men, 
and all the more important 
duties of the primitive church 
were placed in the hands of men. 

132. It is to so draw out and exercise 

the native faculties as to make 
the individual of greatest serv- 
ice in the church. 

133. Because training is required in 

every avenue of life and Chris- 
tian work deserves the best serv- 
ice that can be rendered. 

134. The members need it, the im- 

portance of the task in hand 
demands it and the delicacy of 
the work requires it. 

135. In the Old Testament, Abraham, 

Moses, Samuel and David ; in 
the New Testament, the twelve 
apostles, three special witnesses 
and Peter and Paul. 

136. The preaching of the gospel to 

all nations is the most important 
duty ever assigned to man. 

137. The carrying out of the plans laid 

by Jesus Christ, her head. 

138. By individual effort, by the com- 

bination of individual efforts 
and by the association of groups 
of Christians. 

139. Any Christian may heal, teach, 

preach and make disciples so far 
as he is able. 

140. The responsibility of assigning to 

each disciple what he can best 
do, of properly transacting such 
business as is of common inter- 
est and of so conducting the 
teaching service as that each 
disciple will receive proper in- 
struction and training. 

141. The church at Antioch sent out 

missionaries, congregations aided 
in the support of the apostle 
Paul and the churches in Galatia 
combined their gifts for the re- 
lief of needy brethren in Judea. 

142. The independence of the local 

congregation and the liberty of 
the individual disciple must be 
carefully guarded. 

143. Hospitals and dispensaries for 

healing, schools for teaching 
and corporations formed to pro- 
mote evangelistic effort. 

144. He committed it to the hands of 

faithful men, leaving the matter 
of method to them and those 
who should follow. 

145. They are but plans, agencies or 

tools by which we find it con- 
venient to work at the present 
time. They may be modified or 
discarded as wisdom may sug- 
gest. 

146. Hospitals, homes for the helpless 

and provision for the care of 
aged preachers. 

147. The Christian home, Bible schools, 

the Christian college, mission 
schools and the religious news- 
paper. 



THE TRAINING OF THE CHURCH 



141 



148. What provision is made by our 
organized agencies for preaching 
the gospel? 



149. Do present organizations fully 
occupy the field of Christian en- 
deavor ? 



150. In what particular is the church 

of Christ unlike every earthly 
establishment? 

151. In what one endeavor may the 

disciples of .Tesus seek to excel 
each other and to have pre-emi- 
nence? 

152. Give the usual and the true sig- 

nificance of the title "minister." 



153. What is the relation of service 
to discipleship? 



154. Give the order of the New Testa- 

ment ministry? 

155. Who were the apostles and what 

was their particular work? 



156. Who were the prophets? 



157. Do we have apostles and prophets 

in the churches to-day? 

158. What was the oflSce and work of 

evangelists? 

159. What was the work of those serv-^ 

ants known as shepherds and' 
teachers? 

160. In what capacity did deacons 

serve ? 

161. By what authority did the apos- 

tles speak when dealing with 
religious truth? 

162. Cite a passage of Scripture which 

proves this? 



163. What were their advantages in 
preparing for their work? 



148. This is the central obligation of 

each agency. The Foreign 
Christian Missionary Society 
and the American Christian 
Missionary Society, of Cincin- 
nati ; the C. W. B. M., of Indi- 
anapolis, and the State and 
district societies give this work 
the chief place, while the Board 
of Church Extension, the Board 
of Ministerial Relief, and the 
National Christian Benevolent 
Association do work auxiliary 
to this one great end. 

149. They do not ; each one has its 

place and does its work, asking 
and receiving such support as 
it can obtain, but the field is 
open for wisely planned indi- 
vidual or independent work and 
for any and all agencies that 
may be found to serve the cause 
profitably. 

150. It is based on service, and its 

founder made himself a servant 
for the sake of others. 

151. In the endeavor to render service 

to others in the name of Christ. 



152. The usual, a church dignitary 

who performs religious cere- 
monies ; the true, one who 
serves — literally, a slave. 

153. Service is a condition of disciple- 

ship — the kingdom of Christ is 
a kingdom of servants with the 
Servant of all as their King. 

154. Apostles, prophets, evangelists, 

shepherds (or teachers) and 
deacons. 

155. The apostles were men chosen, 

specially qualified and sent out 
by Christ to preach his Word 
and to bear witness for him to 
all men. 

156. The prophets of the New Testa- 

ment times were men and wo- 
men endowed with the gift of 
foretelling future events. 

157. We do not ; these special gifts be- 

longed to the age of super-, 
normal manifestation. 

158. Evangelists were men set apart 

for the special work of preach- 
ing the Word. 

159. They were men in each congrega- 

tion chosen to have care and 
oversight, as of a flock. 

160. The deacons were "servants" of 

the congregation in material 
things. 

161. The apostles, when teaching. 

spoke by the authority of Jesus 
Christ. 

162. "But the Comforter, even the 

Holy Spirit, whom the Father 
will send in my name, he shall 
teach you all things, and bring 
to your remembrance all that I 
said unto you" (.John 14:26). 

163. Three years of special training by 

our Lord in person, authority 
to represent him on earth and a 
special endowment of the Holy 
Spirit. 



142 



THE TRAINING OF THE CHURCH 



164. What was the specific work of 
the apostles? 



165. Name the twelve apostles. 



166. What position or office in the 

New Testament church is of 
chief importance? 

167. Why is the eldership of such im- 

portance ? 

168. What other obligations adhere to 

this office? 



169. By what names are these guard- 

ians of the church known in 
Scripture? 

170. How many distinct qualifications 

are named as necessary to the 
ideal elder? 

171. Name the qualifications of an 

elder as enumerated by Paul? 



l'J2. What word of approval does Paul 
speak concerning the office of 
elder? 

173. What is the meaning of the term 

"deacon"? 

174. How did the appointment of dea- 

cons come about in the early 
church? 



175. What, then, would seem to be the 

work of these servants? 

176. What word of approval does Paul 

speak for the faithful deacon? 



177. Indicate some of the duties that 

belong to deacons? 

178. What relation of our Lord and 

his followers is most frequently 
suggested by the designations 
used in the Gospel records? 

179. What is the first obligation of a 

disciple of Jesus? 

180. What further duty results when 

the Master's teachings are well 
learned? 

181. What is the final and continual 

obligation of every disciple? 

182. What place is assigned to action, 

both in Scripture and psy- 
chology ? 



164. They were to bear witness to the 

central facts of Christ's life, to 
receive and impart additional 
truth and to be ambassadors, or 
commissioners, for Christ in the 
early church. 

165. Simon Peter, Andrew, James, 

John, Philip, Bartholomew, 
Thomas, Matthew, James the 
Less, Thaddeus, Simon, Judas. 

166. The eldership. 



167. Because elders have charge of the 

teaching service of the church. 

168. The protection of the "flock," the 

direction of disciplinary meas- 
ures, the care of the v/eak and 
needy and the administration of 
the ordinances. 

169. Elders, bishops and shepherds. 



170. Twenty. 



171. Without reproach, the husband of 

one wife, temperate, sober- 
minded, orderly, given to hospi- 
tality, apt to teach, no brawler, 
no striker, gentle, not conten- 
tious, no lover of money, one 
that ruleth well his own house, 
not a novice, having good tes- 
timony from them that are with- 
out, having children that believe, 
not soon angry, a lover of good, 
just, holy. 

172. "If a man seeketh the office of 

bishop he desireth a good work" 
(1 Tim. 3: 1). 

173. The word "deacon" means serv- 

ant or slave. 

174. There was need of assistance in 

administering the affairs of the 
church and they were selected 
and appointed to certain tem- 
poral duties. 

175. To minister in material things as 

the elders do in spiritual. 

176. "They that have served well as 

deacons gain to themselves a 
good standing, and great bold- 
ness in the faith which is in 
Christ Jesus" (1 Tim. 3:13). 

177. Property interests, material min- 

istries to sick and destitute and 
financial matters. 

178. That of teacher and disciple. 



179. To become thoroughly acquainted 

with the teachings of the Mas- 
ter. 

180. The teachings should be exempli- 

fied in conduct. 

181. To bring others to Christ that 

they, too, may be "discipled," or 
taught by him. 

182. The central place : entrance into 

the kingdom of Christ, remission 
of sins, the strengthening of 
faith and the building of char- 
acter all depend upon action. 



THE TRAINING OF THE CHURCH 



143 



183. Give a brief statement of the 

duty of a disciple? 

184. What is the most important work 

assigned to disciples? 

185. To whom was this duty first en- 

trusted ? 

186. To whom was it committed by 

them? 



187. What provision was made for the 
spread of the truth concerning 
Christ ? 



188. What provision is made for 
"pastors" to have oversight and 
direction of congregations ? 



189. Is there, then, any Scriptural war- 
rant for a preacher of the Word 
giving all his time to one com- 
munity under the direction of 
one church? 



190. What may be expected of the 

evangelist or teacher who labors 
in word and teaching? 

191. What may the preacher or evan- 

gelist expect of the disciples 
with whom he labors? 



192. By what figure is the relation of 

the leaders and the congrega- 
tion most fitly set forth? 

193. As shepherds, what service must 

elders render to the flock? 

194. In what spirit or manner should 

elders perform their work? 



195. Does the New Testament indicate 

the method by which the elders 
shall proceed with their work? 

196. Are elders to "feed the flock" per- 

sonally — that is, do the public 
teaching ? 



197. Is it essential that elders know 
the teaching of the Scriptures? 



198. What provision is made for such 

discinles as transgress the law 
of Christ? 

199. Upon whom does this responsi- 

bility rest? 

200. Does the New Testament offer a 

plan of procedure in cases of 
difference between brethren? 



183. To learn the gospel, to live the 

gCjjel and to bear the gospel to 
others. 

184. The imparting of gospel truth to 

others. 

185. To the twelve disciples whom he 

had chosen an apostles. 

186. To evangelists and teachers se- 

lected with care and ordained 
or set apart to the sacred work 
of teaching. 

187. Any qualified disciple could teach, 

the elders or bishops of each 
congregation were to be men 
who are "apt to teach," and, in 
addition, evangelists were or- 
dained and sent out, whose one 
work was to preach the Word 
and set in order the congrega- 
tions. 

188. The elders of a congregation are 

its pastors or shepherds ; the 
modern "pastor" of a church is 
a functionary unknown in the 
New Testament. 

189. There is ; Paul, Timothy, Titus 

and others labored continuously 
for considerable periods in cer- 
tain localities ; but such an one 
is in no sense a pastor, but an 
evangelist, laboring under the 
direction of the pastors or elders 
of the church. 

190. That he be a good man and that 

his message conform in every 
way to the teachings of the 
Christian Scriptures. 

191. That they "behave themselves as 

becometh saints," that they 
show due regard for him who 
ministers in spiritual things, 
rendering him adequate support 
in material things, and that 
they conduct the practical min- 
istries of the gospel to the sick 
and unfortunate. 

192. Under the figure of "undershep- 

herds" having charge of a flock 
with Christ as "chief Shepherd." 

193. They must provide food, shelter 

and safety from enemies. 

194. "Not of constraint," "Not for 

filthy lucre, but of a ready 
mind," and not as "lording it 
over the charge." 

195. It does not ; it specifies the work 

and indicates the kind of man 
needed to do it, but leaves the 
matter of method open. 

196. Yes, they may do so, provided 

they can render effective and 
acceptable service ; if not, they 
may call an evangelist to their 
aid. 

197. They must, else how shall they be 

able to teach, select a teacher or 
protect the congregation from 
false teachers? 

198. They are to be sought as straying 

sheep and broaght back to*^the 
fold if possible. 

199. Upon the elders of the congrega- 

tion. 

200. It does ; in Matt. 18 : 15-17. 



144 



THE TRAINING OF THE CHURCH 



201. What is it, in brief? 201. 



202. Is there authority for withdraw- 20'2. 

ing from one who insists on 
walking disorderly? 

203. What was the nature of the sin 203. 

there referred to? 



204. How many ordinances were ob- 204. 

served by the early church? 

205. From what source were they re- 205. 

ceived ? 

206. What is the significance of Chris- 206. 

tian baptism? 



207. What is the significance of the 207. 
Lord's Supper? 



208. Quote a passage of Scripture 208. 
showing the practice of the 
church as to the communion in 
apostolic days. 



209. What should be kept in mind as 209. 

desirable by those who admin- 
ister the ordinances? 

210. What are some delusions to be 210. 

met and overcome by those who 
have to do with church finance? 

211. Give a safe plan of procedure for 211. 

those who have this matter in 
charge. 



212. What plan of finance is most sue- 212. 
cessful ? 



"Go show him his fault between 
him and thee alone ;" if he will 
not hear, "take with thee one 
or two more ;" if he still refuse, 
"tell it to the church ;" and if 
he will not hear the church, 
"let him be unto thee as the 
Gentile and the publican." 

There is ; in 1 Cor. 5 : 1-13. 



The offense was an infamous one ; 
it had become an open scandal ; 
the offender was bold and im- 
penitent and the cause of our 
Lord was in reproach because 
of it. 

Two — baptism and the Lord's 
Supper. 

From Christ, and they are there- 
fore ordinances of Christ and 
not ordinances of the church. 

It is observed by command of the 
Saviour ; it symbolizes the great 
fact of his resurrection and 
marks the beginning of the new 
life. 

It is a communion with Christ, 
a place of self-adjustment, a tes- 
timony to the world and a 
monument celebrating the suf- 
ferings of the Saviour in our 
behalf. 

"And upon the first day of the 
week, when we were gathered 
together to break bread, Paul 
discoursed with them, intending 
to depart on the morrow ; and 
prolonged his speech until mid- 
night" (Acts 20 : 7). 

Simplicity, dispatch and edifica- 
tion. 

The "Salvation's free" idea, the 
"Sponge theory" and the "Fren- 
zied finance" delusion. 

Let the "fellowship" be shared by 
all, keep faith with the congre- 
gation in fullest measure, court 
publicity and do business for the 
Lord as for self — thoroughly 
and carefully. 

The Scriptural plan — 1 Cor. 16 : 
2 : "Upon the first day of the 
week let each one of you lay by 
him in store, as he may pros- 
per." 



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